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From the Library of
Charles H. Townshend
1917

THE TEACHING

OF THE

HOLY CATHOLIC CHURCH,
PEOVED BT COMPARISON OF THE
PORTIONS OUT OF THE EPISTLES AND GOSPELS
APPOINTED FOR EACH SUNDAY IN SUCCESSION,
WITH THE COLLECT PREFIXED,
BEING THE SAME IN THE
ANGLICAN, GALLICAN, AND EOMAN LITURGIES.

ADVENT

BY

RICHARD P HAY RE, M.A.,
trin. coll. dtjb.
rector of east and west ratnham, norfolk.

LONDON:
WILLIAM RIDGWAY, 169 PICCADILLY, W.
1877.

LONDON :
O, NORMAN AND SON, PRINTERS, MAIDEN' LANE,
COVENT GARDEN.

ERRATA.
9, insert ' not.'
6, Thummim for Thummin.
7, dele , after ' wonderful.'
6 from bottom, put bracket after ' Abraham,' instead oE
after ' God.'
2, put ; for , after ' them;' and , for ; after ' night.'
9 from bottom, put , after 'them.'
2, dele ' while.'
3 from bottom, 23 for 3J3.
8 from bottom Xoyucbv for XoytiKov.
14, put second bracket after ' Collect,' instead of after
' heart;' also in last note place commas after ' prayer'
and 'heart.'
10, governance for goverance.
14, also supplications for supplication.
18, insert ' that' before present.
247, in note, gathered for gatherd.
337, line 8 from bottom, insert ' his' before ' angels.'
361, „ 7 from bottom, put ' a design' for ' an attempt.'

Page

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165,

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208,

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PREFACE,

A careful comparison of the Collect for each
Sunday in the year, prefixed to its Epistle and
Gospel, leads to the conclusion that the series of
lessons out of the Old Testament for each Sunday,
in the Old Lectionary, was the basis on which was
founded the selection of those suitable portions out
of the New to be compared therewith.
Accordingly, since the reading of the Old Testa
ment is commenced on Septuagesima Sunday
(about which time begins the Jewish sacred year),
the Author has commenced from that Sunday his
series of discourses on portions out of the Epistles
and Gospels for each consecutive Sunday.
Nevertheless, ever since the appointment of four
Sundays prior to Christmas for contemplation of
the Lord's Advent, the first of these has been
reckoned in the Christian Church the commence
ment of the Church's year.

IV PREFACE.
On this account therefore it is hoped that the
Author's apparent commencement afresh of the
series he had already entered on at Lent 1876,
will be deemed not inconsistent with his original
plan. Scarcely any question touching the rites or doc
trines of our holy religion arises, even at this late
stage of the Catholic Church's progress, to distract
pious minds, but what words of Christ and of His
Apostles bearing thereon may be found in these
portions out of the New Testament for one or other
of the Sundays throughout the year. Hence,
although fuller and far better written treatises on
those questions are to be met with, or are, upon
demand, forthcoming elsewhere ; yet is it of prime
importance to have, here, in the only approach the
Church's ancient doctors have ever made towards
an authoritative commentary on Scripture, a course
of sermons showing how there has been provided, in
our Church's Book of Common Prayer, testimony
to the voice of Christ thereon.

ON THE EPISTLE
FOR ADVENT SUNDAY.

Eomans xiii. 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."
The reason of Advent, or the Lord's coming,
being the subject for contemplation during the
first four Sundays of the Church's year, seems
to be, that the birth of our Lord Jesus Christ
into this world had been appointed to be com
memorated on the 25th of December.
The death of Christ was that event which was
first commemorated ; being followed by His resur
rection, at which time He was born from the grave.
But at what time His birth began to be com
memorated does not certainly appear.
It is alleged that Telesphorus, Bishop of Rome,
from A.D. 129 to 138, gave directions, which remain
on record, about keeping of the day.
Sir I. Newton, in the eleventh chapter of his book
on Daniel, saith, " They who began to celebrate such
anniversaries placed them in the cardinal periods
of the year : as the Annunciation of the Virgin
1

Mary on March 25th, which (when Julius Caesar
corrected the Calendar) was the vernal equinox ;
the feast of John the Baptist on the 24th of June,
which was the summer solstice; the feast of St.
Michael on September 29, which was the autumnal
equinox; and the birth of Christ on the 25th of
December. Certain it is that the Roman, not Jewish, com
putation of time was adopted in fixing the 25th
of December for that festival; by which arrange
ment the eighth day following, whereon the com
memoration of His circumcision might be observed,
Would fall on the first day of the Roman year. It
was from very early times the policy of Romish
doctors to accommodate Church festivals, as nearly
as might be, to those already in vogue any where
among the Heathen.
And whereas the greatest festival in Pagan
Rome — the Saturnalia — when slaves were per
mitted to revel for five days in unrestricted licence,
began on the 17th of that month ; it is not unlikely
that the festival, which should be with Christians
an occasion of special joy, was by a Romish bishop
fixed for the 25th of December. But it is now
generally agreed that our Lord must have been
born about the commencement of the Hebrew
civil year ; that is, in the month Tisri, nearly
coinciding with the latter half of September and
former of October. For His ministry lasted two-
and-a-half* years, being terminated by His death
* Whether the Lord's ministry lasted two-and-a-half years,
or as Sir I. Newton thinks three-and-a-half years, since He

at a Passover — a feast held on the 14th day of
Nisan, answering to the latter half of our March
and former of April.
Counting then back from that Passover, in
which He died, the last six months of His ministry
brings us to the commencement of their civil
month Tisri, answering nearly to our October —
and two years back from that would give the same
month for the commencement of His ministry at

died at a Passover, His ministry must equally have begun
with the month Tisri : which was also the first of the
Jewish civil year. Our Lord in Luke xiii. 32 seems to have
mentioned the predetermined length of His ministry,
agreeing with the time Abraham took to go to Mount
Moriah, Gen. xxii. and other similar foretokens thereof.
In regard of Sir I. Newton's assumption of five Passovers
during the Lord's ministry, only three are distinctly mentioned
in the Gospels — John ii. 13, and vi. 4, and xiii. Sir I. Newton
discerns his second in John iv. 35, but it is an open question
whether the four months there spoken of may not have been
those preceding the Passover in John vi. 4. Again, the third
Passover discerned by him in Matt. xiii. 1, because of Luke in
vi. 1 having used the word ievrepoitptiiTov, may have been the
first Sabbath after that mentioned in John vi. 4, 5.
If two-and-a-half days only be taken for our Lord's dividing
of the week, in Dan. ix. 27, then there will remain three-and-
a-half (Judg. xiv. 1 7) to be yet fulfilled to His nation, accord
ing to Rev. xi. 3, before His coming to restore all things to
them, as foretold in Acts iii. 21.
Moreover, shepherds in Palestine did not abide in the open
field with their flocks, as stated in Luke ii. 8, after the end of
our September. Also to assemble the population for enrolment
preparatory to taking a census would be more conveniently
held immediately upon the ingathering of all the year's fruits
being ended, than at any other time. 1 *

30 years of age, and consequently the same month
for His birth 30 years previous.
Our Lord's birth, however, having been adjusted,
as above conjectured, by the Bishop of Rome, it
became obviously desirable that faithful members
of the Church should be annually called to timely
preparation of themselves unto intelligent com
memoration of the same by meditation on such
portions of the Holy Scripture, as bore witness to
Christ's future coming in great glory.
In this way is the human mind best helped to
contemplate with adoring wonder His first coming
in great humility.
For He, by fulfilling during His lifetime those
prophecies relating to His advent in great
humility, has Himself distinguished for us those
that relate to His second coming in great glory.
Accordingly, suitable subjects for contemplation
to this end are provided for these four Sundays
next before Christmas.
On this first we are required in the Gospel for
to-day to observe -how in the claim made by Jesus
to be Lord and King of Israel, He marvellously
showed Himself to be " meek " but "just " withal,
and " having salvation ; " even as it had been pre
dicted in Zechariah* that Christ should be at His
coming to Zion as her King.
Again, in the portion out of the Epistles
appointed to be compared herewith, and to be
used in some sort as an inspired commentary
thereon, we may observe ; that, like as Jesus
* Zech. ix. 9.

even when by the Father's appointment claiming
to be King, assumed not any of the legal prero
gatives appertaining to that dignity lest He should
thereby throw a stumbling-block* in the way of
the Roman Emperor's deputy, or of the Jewish
priesthood (seeing that His Father had withheld
those tokens which would have made the righteous
ness of His claim apparent even to carnal minds) ;
by the same rule " every soul " among His faithful
people, not excepting the Apostle Paul himself,
are in the chapter f whence this day's Epistle is
taken admonished to hold the doctrines concerning
His dignity, whether Kingly or Divine, with like
sufferance of the sirpremacy as to civil juris
diction everywhere actually held by the higher
powers of a State* For, during this first age in
the kingdom of heaven, Christ's ministers of every
rank have been no more endued by the Father, than
had Jesus Himself been, with unmistakable tokens,
such as carnal minds should be unable to gainsay,
of supremacy in civil jurisdiction (which extends
over the lives, liberty and property of men).
Hence, whenever the higher civil power, or even
the higher ecclesiastical, owing to " not knowing J
the Father nor Jesus," ordains that Christians
should do aught contrary to the doctrine of
Christ § in Scripture, they are rather to let all
their property be taken away, or their liberty
and life, than yield obedience ; yet are never to
rebel against lawfully constituted authority, or the
* Matt. xvii. 27. t Rom. xiii. 1.
X John xvi. 3, see Acts. v. 27-29. § See Dan. iii. 18.

de facto * ruler. Accordingly, the portion out of
the Epistles for this day is taken from that chapter
of St. Paul's to the Romans, wherein that Apostle
expressly treats of the duty due from every soul,
not excepting himself, to the higher powers — a
doctrine exemplified by his own appeal unto
Caesar f on the question, whether he had been
rightly charged with bringing an uncircumcised
companion J into the temple at Jerusalem, and
defiling it.
It is hence surely plain how specious is the
sophistry wherewith the Bishops of Rome for a
long time past, and their Ultramontane doctors,
have pleaded, that because of the Lord Jesus
having said to His disciples, at the time of His
Ascension, "All power § is given unto Me in
heaven and in earth," here is ample warrant for
the Pope's assumption under Christ and in Christ's
Name of supremacy over all higher powers on
earth, whether ecclesiastical or civil.
The Lord Jesus testified, that owing to the
Jews, as a nation, having rejected Him, " the
things || concerning Me have an end ;" by which
is to be understood that the great prosperity
which His Father would have brought into His
land under His ministry (had His nation believed
in Him), as was indicated by His first miracle, ^[
wrought in Cana of Galilee, was to be suspended
for a time** predetermined of the Father.
* Rom. xiii. 1 ; 1 Pet. ii. 13-16. f Acts xxv. 11.
% Acts xxi. 29. § Matt, xxviii. 18.
|| Luke xxii. 37. f John ii. ** 1 Thess. ii. 14-16.

Consequently, not until it shall be the Father's
pleasure to send His Son from heaven a second
time to His ancient people will there be granted to
them the " sign from heaven,* which would suffice
to convince even carnal eyes among them, of Jesus
being the Christ.
Meanwhile, although Jesus is since His Ascen
sion made Lord and Christ, so that the Father
governs all things by Jesus, as He had by Christ
since the creation of man ; nevertheless through
all this time during which the Lord Jesus is by
His Father's providential agency bringing His
Gospel onward, He doth so only after a spiritual
manner, and patiently suffers the reproaches,
wherewith carnal believers in Him reproach f His
Father for making Him so poor, to fall upon Him
in the persons of His faithful ministers. For, just
as the administration of His Father's purpose con
cerning His entry into Jerusalem, as described in
Zechariah, was entrusted to His hands ; so too has
the bringing in of His Gospel through the agency
of His ministers into one nation after another ;
until upon purely spiritual grounds He shall be
received by the foremost nations of the Gentiles,
to reign over them, during this first age in the
kingdom of heaven.
Accordingly we of this age, whether ministers
or private believers, are required, individually and
nationally, to receive Him for Lord and King of
Israel, on the same tokens appreciable only by
hearts touched with the Spirit of God, whereon
* 1 Cor. i. 22. t Rom. xv. 1-3.

8
Jesus Himself required the citizens of Jerusalem
to do so. Hence St. Paul in that portion of the
chapter which is taken for this day's Epistle in
structs every soul among us Christians (and of
course bishops as well as laity) to be so impressed
with the immeasurableness of the coming eternity,
as to think the present life at longest a short space
— the change of condition, which the redeemed
shall experience at the appearing of their Lord, so
transcendent, as to make them habitually leave no
debt owing to their neighbour, save that of love
to him ; which, when one has made him an
acknowledgment* of it, leaves one at that instant
as much bound as ever to pay him it in any other
instance that may call for it.
Love to God, and love to man for God's sake,
bind us not only to abstain from doing our brother
hurt in any of the ways forbidden by the very
spirit as well as letter, of the ten commandments ;
but further, to do him all the good in those several
respects that is in our power. And the more so,
continues the Apostle, because the coming of the
Lord draweth near, when the state of salvation,
into which we were upon our believing in Jesus
spiritually placed by baptism f into His sacrificial
death, will at His coming be consummated in the
flesh changed from mortal to spiritual in the
twinkling^: of an eye — as also, in respect of those
then to hve on earth in the Lord's land, be evi-
* Csetera debita solvuntur nee manent ; debitum amoris
persolvitur, ac manet.
t Rom. vi. 3. + 1 Cor. xv. 51, 52.

denced in purification of the very mortal flesh from
the taint of original sin.*
But in regard of those, to whom there is more
especial reference made in this day's Collect, " salva
tion " shall consist in their rising to the life immortal
by being " caught up to meet the Lord in the air,"f
and so to be for ever with Him : which, it is to
be concluded, will in point of time precede His
manifestation in the clouds of heaven : for then
He shall be seen by every eye there present ; but
in the first resurrection by them alone that "love J
His appearing."
Wherefore, continues the Apostle, it behoves us
Christians during all this age by use of " the heart
to pereeive,§ and eyes to see, and ears to hear," to
discern in Jesus the Lord and King of Israel : even
as the disciples thereby did this at His lowly entry
into Jerusalem ; while the carnally-minded citizens
saw no beauty || in Him that they should desire
Him for their King.
Thus alone are believers fitted during all this
age in the kingdom of heaven to walk in the light
of Christ's Gospel as children of the light; notwith
standing the darkness respecting Jesus and His
Gospel spiritually blinding the eyes of them that
believe not.^[
Thus shall they know how to dress themselves,
as though risen up in early morning while it is
yet dark, against the coming sunrise — to put off

* Isa. Ix. 21.

f 1 Thess. iv. 16.

+ 2 Tim. iv. 8.

§ Deut. xxix. 4.

|| Isa. liii. 2.

f 2 Cor. iv. 4.

10
works of darkness as night-clothes, and put on the
marriage garment of faith in Jesus for justification —
and the different graces in Christ, — grace for grace,
as armour of light — to walk decorously, as ordinary
persons do by day — taking heed lest hospi
tality degenerate into rioting and drunkenness —
partiality for one above another, into chambering
and wantonness — emulation among them that are
zealous after virtue into strife and envying — in a
word, to put on the Lord Jesus Christ, as His
example,* is to be seen in the Gospel ; taking
heed that we neither let His graces drop from off
us as may a shawl or cloak, except we hold it ; and
that we employ not ourselves in inquiring how to
indulge bodily ease in this present state of society ;
but rather how to provide for our soul's enrichment
in the life to be entered on at the Lord's return.
Let us then, in the words of this day's Collect
join in saying,
Almighty God give us grace that we may
cast away the works of darkness, and put upon
us the armour of light, now in the time of this
mortal life, in which Thy Son Jesus Christ
came to visit us in great humility ; that in
the last day, when He shall come again in His
glorious Majesty to judge both the quick and
dead, we may rise to the life immortal, through
Him who liveth and reigneth with Thee and the
Holy Ghost, now and ever. Amen.
* 1 Pet. ii. 23.

APPENDIX TO THE SERMON
ON THE
EPISTLE FOR ADVENT SUNDAY.

Essay on the probable day referred to by St. Paul in his words :
Rom. xiii. 12.
" The night is far spent, the day is at hand."
The Apostle here evidently describes a certain
portion of time, preceding the personal return of our
Lord Jesus Christ, by the word " night ;" and that
of His actual presence and reign on earth as " day."
But like as night and day thus used merely
distinguish the dark and light parts of one
natural day in the stricter sense ; so are they here
taken to represent corresponding parts of what
Moses perhaps means by " one of the days* of
heaven " — that is to say, an age, or portion of time
decreed in the secret council of God.
An attempt shall now be made to show that this
" age " or " day " here referred to by St. Paul is
none other than the seventh day following on the
six that are stated in the first chapter of Genesis
to have preceded it.
Many students of Scripture have with apparent
conclusiveness urged, that, whereas the seventh day
in the second chap, of Genesis was a day of twenty-
four hours' length, the preceding six, must, by
analogy, have been of the same.
But Geologists adduce many forcible arguments
* Deut. xi. 21.

12
against the probability of the six days of Creation
having been six of twenty-four hours in length.
If therefore some traces can be found in Scrip
ture of a day extending in duration from the time
of man being placed on this earth, until he shall be
settled in the final place and state appointed for
him by God, what objection will there be to this
being taken for the seventh day analogous to those
preceding six ? These in that case would, from the
length of this seventh, then be seen to have been
in all probability of like unrevealed length, accord
ing to the Creator's secret counsel.
Agreeably with this theory, our first parents
having been created at the very close of the sixth
day or age, their life in concert may be assumed
to have practically commenced with the seventh
or God's sabbath ; which was at once a literal
sabbath-day of twenty-four hours ; and simul
taneously, the commencement of the seventh day
in its more extended sense.
In the first chapter of Genesis, a day is computed
by evening and morning inclusive, or from sunset,
to sunset. Correspondingly then, in the whole
period of the day taken as an age, there would be
first evening, then night, to be followed by morning :
according to the metaphor undoubtedly used by St.
Paul in these words, " The night is far spent, the
day is at hand."
Supposing then that man was created just at the
close of the sixth day, or age ; the seventh would
begin, literally, and figuratively, with evening.
Here the twilight, which precedes night in the

13
natural vault of heaven, would aptly symbolize
man's slender light concerning Christ, his life.
Next, his fall from grace would be symbolized
by the advance of night, when at first a faint and
solitary star is but here and there discernible;
owing to the higher rays of the sun, already below
the horizon, being still shot upward into the
vault of heaven.
In correspondence herewith there were at first
on earth but few saints and far between, to shine
as stars, and give light on earth concerning the
true way for attaining the righteousness of God ;
which is by faith* in the promised seed of woman,
and not in any wise from one's own works or
deservings. Such were Abel, Enoch, Noah.
The increasing wickedness of men, through
refusal to hear " the preacher of righteousness by
faith "f — an error originating with Cain — which
also provoked God to send the deluge % — would thus
be symbolized by the denser shade following on the
advance of night.
Then too, the saints, like stars, shone by contrast
before man's eyes with a more defined and con
spicuous light on the subject of that doctrine. §
Such were Melchisedec, Job and Abraham, not to
omit the kings their contemporaries, as those of Gerar
and of Egypt ;|| who were orthodox, and Lot also.
According to this adaptation of a natural evening
and night to the progressive state of mankind in
* Jude, ver. 19-21. f 2 Peter ii. 5; Heb. xi. 7.
J Genesis vi. 3. § Job xv. 19, and xxxiii. 6, 7.
|| Genesis xii. 18, and xx. 9, 10; 2 Peter ii. 8.

14
respect of knowledge concerning the only way
of being just with God,* the deepest darkness
of night (which is before the moon's rise) would
find its counterpart spiritually in the decline of
acquaintance with revealed religion about the time
of Israel's Exodus.f
The bringing of the Israelites, for Abraham's
sake, at that crisis under the Mosaic covenant,
answered to the moon's rise in the sky.
Light on the subject of righteousness with God
was then given Israel, while the nations round
about remained in darkness.^
This light was common by grace to all Israelites,
and special for those who by faith would receive it
into their hearts. Like as Israel in Goshen enjoyed
light, while darkness prevailed over the rest of
Egypt; so did Israel enjoy the light revealed to
them about the righteousness, which is by faith;
more especially in their own land ; after the same
manner wherein the moon makes the most light in
that part of the heaven where she is.
Again, like as when she declines, the stars shine
out clearer for a light; and their rays are more
distinguishable in their wide diffusion; so came it
to pass that in the history of Israel's progress under
the Mosaic covenant, when their adherence to the
righteousness set forth in Scripture, along with that
covenant, § for justification began to decline, their
national prosperity declined also — their light faded
into obscurity. ||
* Job ix. 2. f Gen. xv. 2-16 ; Exod. i. 14 ; Ps. lxxxviii.
% Ps. xiv; Micah vi. 3-8; Numb, xxiii. 21.
§ Gal. iv. 19. || Isa. i. 21-23.

15
Then their saints such as Jeremiah, Ezekiel,
Daniel (who were to them as stars for light on the
subject) were dispersed with them among nations
of the civilized world — the area of the four
empires.* Hence Isaiah in ix. 1, called part of the Lord's
land — to wit, Galilee of the Gentiles— that of
" darkness and of the shadow of death;" about the
time that, as the night verged toward dawn, Jesus
should arise there in the flesh, to be during His
ministry a star, after the manner of those preceding
Him, who had shone through light derived from
Him. By this sign, too, was He symbolized to the wise
men of the East."]"
Of Himself He spake as " the light," J agreeably
with Zechariah's mention of Him ;§ who more
definitely spoke of Him, as " the dayspring from
on high" — which is more than a star, in regard
of fight.
For " the dayspring from on high " means those
rays already spoken of, preceding the sun's rise,
darted upward to the summit of the vault of
heaven, causing all stars to fade, and preparing
such a grey dawn — such a mixture of rays of
light with seams of darkness — as promotes the
conspicuousness of the morning- star, when it
appears near the horizon.
The counterpart spiritually hereto became the
state of the Jewish Church, as regarded know-
* Dan. ii. 32-45. t Matt. ii. 1.
X John xii. 31-36. § Luke i. 78.

16
ledge of the way of righteousness, on the Apostle's
preaching of the righteousness of Christ Jesus for
justification* — a state of the Church still con
tinuing in this first age of the kingdom of heaven.f
For now light and darkness on this subject
possess men's minds side by side within the
Church, according as men permit, or otherwise,
the light on this subject to shine into their hearts
by reading Scripture with faith in Jesus. J
And so will it continue to be.
Nor will saints now be conspicuous as stars
in teaching this doctrine by example, but Christ
Jesus alone; as the day-star alone, at its rising,
rivets men's eyes.
Accordingly, the light of revealed truth will not
be as yet so clear, but that those, who specula
tively leave the beaten track — the old paths —
for fanciful interpretations of Scripture in carnal
wisdom and the light of their own understanding —
or for their comparisons thereof with the results
of modern scientific researches in geology, astro
nomy, chemistry* and so forth — will be apt to
stumble ; as do labourers, who go out of the
highway to traverse rough land, while alone there
shines the morning-star.
But like as that star is by and bye followed by
the uprising sun, whereupon the star is lost to
view ; so is this first age in the kingdom of
heaven to be followed by that wherein Jesus will
shine as "the Sun of righteousness, "§ bringing clear
* John xvi. 7 ; Rom. iii. 19-26.
t Philip, ii. 14-16; 2 Pet. i. 19 ; Rev. xxii. 16.
X 2 Cor. iv. 3, 4. § Mai. iv. 2.

17
day concerning righteousness* — or, the way of
man's being just with God; and consequently
unreserved submission on man's pai't, or at least
Israel's part, to Him in that respect.
Nor will it be this subject alone, which will
receive clearness hereby : but like as the sun, when
uprisen, makes paths plain for wayfarers; so will
the pursuits of science, though followed (it is to be
believed) more ardently than ever, no longer breed
doubt about the Lord being alike Author of natural
and revealed truth ; unless man be " willingly
ignorant."! Then, according to Isaiah lx., shall noon-day
glory have risen on the ancient people of God —
a day whose sun shall no more go down — but
merge into eternal glory.
Howbeit, since that translation of the redeemed
into the new heavens and new earthj shall not take
place before an apostasy will have sprung up at
the close of the Millennium (answering in the
language of the above allegory to an eventual close
of the sabbatical day in evening), § it maybe asked,
how does it appear by Scripture that the length of
the sabbatical light will be analogous to that which
the light part of a natural day bears to its dark?
If all the preceding ages since man was placed
on the earth and onward to the close (as it is ex
pected) of the sixth millenary, be but the evening
and night of the primeval sabbath — the eontinu-
* Ps. iv. 1-6. t 2 Pet. iii. 5.
X Rev. xxi. 10. § 2 Pet. iii. 2-12.
2

18
ance of the millennium for one thousand years by
way of being its light part, would not in point of
duration be analogous to that of the light part in
a natural day, as compared with its darkness.
To this it may be replied, that although we may
not with certainty know what Isaiah's language in
chapter xxx. 26, concerning the brightness of that
light may mean; yet if it relates (as seems pro
bable) to the continuance of that light part, it
will be strictly commensurate with this sabbath's
darkness ; just as in the natural day twelve hours
light follow twelve of darkness.
For Isaiah predicts that " the light of the moon
shall be as the light of the sun : and the light of
sun shall be sevenfold — as the light of seven
days — " that is, in our estimation, consecutively,
" in the day that the Lord bindeth up the breach
of His people, and healeth the stroke of their
wound." Thus the seventh millenary would be expected
to prove seven times as long as any one of the six
preceding it: agreeably wherewith one form of
structure of a poem in Hebrew is to make the last
stanza double the length of any preceding. See
Ps. xcix. and cvii.
In favour of this interpretation of Isa. xxx. 26
see the language of certain sceptics,* apparently in
Israel itself, about the close of the millennial day ;
which we may suppose they will be prompted to
utter because of the prediction in Rev. xx. 11 not
having up to that time been brought into opera-
* 2 Peter iii. 4.

19
tion: whereupon St. Peter, in the chapter above
quoted, adds at the 10th to the end of the 13th
verses words specially corrective of their error.
Here now is an allegorical reference traced out
in Scriptural language to a sabbatical day, ana
logous to the six preceding days viewed as long
periods mentioned in the first chapter of Genesis,
during which the Creator rests from His Works,
(whereof the first natural sabbath in man's life,
commencing simultaneously therewith was a type,
which was to be religiously observed on the recur
rence of every seventh natural day).
And we submit that to this day St. Paul refers
in the words, " The night is far spent, the day is
at hand," or if not to this — to what day did he
refer? When did it begin, as Hebrew days begin
with the time of sunset and continue till the next
sunset? or what other close can there be of the
day St. Paul here refers to than that of this
sabbatical day?

ON THE GOSPEL
FOR THE FIRST SUNDAY IN ADVENT.

Matt. xxi. 4, 5.
"All this was done that it might be fulfilled, which was
spoken by the prophet, saying,
" Tell ye the daughter of Zion, Behold ! Thy King cometh
unto thee, meek, and sitting upon an ass, yea a colt, the
foal of an ass."
It would be difficult to conceive how an ordinary
man, if charged to enter a city in triumph, as her
king, could do this in so lowly a manner in the
estimation of ordinary men, as to avoid exciting the
jealousy of the authorities; while at the same time
administering just rebukes of scandalous abuses.
Here, however, it is seen how this enigma was
solved by Jesus, through close adherence to the
rule of conduct prescribed* unto Him, when on
this errand, by His heavenly Father.
He Himself testified that He ever spake f what
His Father within Him prompted ; and that His
Father, to Whom He yielded Himself, did the
works. Accordingly, we conclude that not only
was the day on which He should make His public
claim to be King of Israel pointed out to Him ; but
that in the manner of entry upon the ass's colt,
* Matt. xxi. 4, 5, and Zech. ix. 9.
t John viii. 28, and xiv. 10.

21
rather than on foot He, for His Father's sake, hid
not Himself from the shame in ordinary eyes apper
taining to that mode of entry.
In early times, indeed, it is to be seen how white
asses* were set apart for the use of judges in
Israel. Also in David's f old age we find how he
had chosen a mule, probably on account of its
sureness of foot, to bear him upon occasions of
public processions.
Owing to this fact the seventy translators of the
Old Testament in the time of Ptolemy Philadel-
phusj concealed from the martial Greeks this
prophecy concerning their expected Messiah's
entry of Jerusalem, as King, upon an ass's colt ;
by translating the words thus : — " Sitting upon a
beast of burthen § (usually a mule), even a new —
that is, unbroken — colt."
This translation was not deemed by Matthew
unfaithful, though he rendered the original more
closely — retaining the word they had substituted
for ass in another part of the verse — saying, that
the King should enter Jerusalem riding || upon an
ass, even the foal of a beast of burthen. It may
be also that he observed with what enlightenment
from above the seventy translators had indicated
that the colt should be a new one — that is,
one "whereon never man^[ had sat:" as Jesus,
according to Mark, specified to His two dis-
* Judges v. 10. t 1 Kings i. 53. + B.C. 270.
§ Zech. ix. 9. £7rt/3£/3i/Kwc eirl v-KO^vyiov, Kal ttujXov viov.
|| Matt. xxi. 5. £7rt/3e/3i/KW£ eirl ovov, Kal ttuXov, viov viro^vyiqv.
f Mark xi. 2.

22
ciples, with reference possibly to the Septuagint
translators. The Lord Jesus availed not Himself of that
latitude of expression here found in the version
current in His time ; for He adhered to the original
Hebrew in that particular, which was the more
humiliating in carnal estimation; but to the Greek,
in that which made the docility of the beast more
marvellous. In this way did Jesus through lowliness perform
the invidious office enjoined on Him without pro
voking the jealousy of any carnal minds in official
authority, civil or ecclesiastical, as though He
was seriously invading it: yet all the while, to
eyes enlightened by the Spirit of God, was there
seen in many incidents characterising that entry
into Jerusalem an awe-inspiring dignity, worthy
of His claim to be hailed the Lord and King of
Israel, His disciples, we are to remember, did not at that
time know* what He claimed thereby, but only
after His resurrection. Nor are we to suppose
that any of the citizens, nor even of the priests,
knew what He virtually claimed to be, by that
manner of entry. For He did not in express
words mention that He had come to be received
as King ; but only by implication claimed this
title, in consequence of fulfilling the prophecy on
that head in Zechariah, as Matthew was instructed
to testify.
Nor was it perceived either by the disciples
* John xii. 16.

23
or the priests, how by the salutation " Hosanna*
to the Son of David, Blessed is He that cometh in
the Name of the Lord, Hosanna in the highest,"
a prediction concerning Messiah's coming to Zion
was fulfilled.
Hence the less umbrage was taken by the
authorities at the manner of His entry or at His
exercise of jurisdiction within the temple's pre
cincts upon the money-changers.
It has been already observed that He was in
wardly admonished by His Father of the day for
entry into Jerusalem as her King.
Accordingly, after having raised Lazarus from
the dead on the day| of His arrival at Bethany,
and rested (as is concluded) on the Sabbath-day
— that being the sixth day before the Passover,
according to John. Then on the next day, which
on account of the Passover in that year falling on
a Friday, would be the first of the week — subse
quently called Palm Sunday, He set out from
Bethany for Jerusalem.
Then coming over against BethphageJ He bade
two of His disciples go forward to that village, till
* Ps. cxviii. 22-26.
f John xii. 1. It is to be observed that Jesus raised
Lazarus from the dead before coming to Bethany : wherefore
the evening of that day might be the beginning of the
Sabbath or sixth day before the Passover, which should
happen that year on a Friday. Hence the following day
(ver. 12) would be the first of the week in which He was cruci
fied, and the eve of that day, commencement of the fourth,
according to Jewish computation.
t Luke xix. 29.

24
they should find an ass and a colt tied, where two
ways met ; and if any one should ask them, what
do ye loosing the colt, then they should say " The
Lord hath need of them," and straightway the
owner will send them. At the place described the
disciples found an ass tied with a colt ; and on
being asked why they were loosing them, gave the
reply enjoined, and obtained the predicted leave
for use of them by " the Lord."
On bringing them to Jesus, they placed their
clothes on both animals, but it pleased Jesus to be
seated upon the unbroken colt.
Then followed, by a simultaneous impulse on
many minds in unison, those acclamations indi
cative of Jesus being Lord and King, according to
prophecy. This outburst of enthusiasm can only
be ascribed to the operation of the Spirit of God
upon those men coming* out of Jerusalem to meet
Him ; who, as John testifies, believed on Him,
because of His having raised Lazarus from the
dead two days before.
For their acts were unpremeditated, though
significant of the claim to be King of Israel which
Jesus was then impliedly making ; since many
casbf their garments in the way, others cut down
branches from the trees— supposed to have been in
many instances palm-branches — and strewed them
in the way ; and the multitudes which went before
and which followed cried, saying, Hosanna to the
Son of David, Blessed is he that cometh in the
name of the Lord. Hosanna in the highest.
* John xii. 17, 18. f 2 Kings ix. 13.

25
Thus Gideon and Phurah* found some soldiers
in the Midianitish camp interpreting their dreams
in Gideon's favour: and Saul prophesied f among
the prophets.
With this triumphant acclaim before and behind
did Jesus from the top J of the Mount of Olives
descend down the other side, and go up the hill
on which Jerusalem stood, till He entered the gate
leading to the Temple.
Hereupon certain citizens, hearing the loud
acclamations, asked Who is this ? and received
from some uninspired ones in that company a reply
tending to move their contempt, " This is Jesus
the Prophet of Nazareth of Galilee "¦ — for it was
commonly asked § in that day — "Can any good
thing come out of Nazareth ?" Onward mean
while moved the rejoicing procession, until at the
temple-gate Jesus having dismounted entered
within the court of the Gentiles, and there forth
with performed an act of justice upon the money
changers and sellers of doves, who had brought
their tables and seats within the sacred precincts,
which were allotted to prayer alone, as Jesus testi
fied once and again ; for we may reconcile Mat
thew's and Mark's testimony on this head by sup
posing that He at first exercised this jurisdiction
on the evening of this fifth day before the Pass
over (which according to Jewish computation
would be the beginning of the fourth day) and on

* Judges vii. 13, 14. t 1 Sam. x. 9-12, and xix. 24.
+ Luke xix. 37. § John i. 46.

26
the next* morning, on finding the money-changers
with other offenders back in their wonted places,
He repeated His act of justice (in strict conformity
with Zechariah's prediction that Zion's King should
come to show Himself, "just" yet having salva
tion) ; adding on that second occasion, as His
reason for so doing, that room would be required
by the representatives of all nations to assemble in
that court according to prophecy,f for the purpose
of prayer : whereas these money-changers and pur
veyors of sacrificial birds had, by their acts of
extortion, made it a den of thieves.
Thence passing into the court of the Israelites
He seems to have here met some youths who,
after enquiry by the doctors into their acquaintance
with the Commandments had, with laying on of
hands, been pronounced sons J of the covenant
— the time for this examination being at the
Passover, when the boys were about twelve years
of age.
Upon these babes in the faith of an Israelite came
the Holy Ghost '(as we gather from our Lord's
application of the Psalm to them,) after the manner
of His operation on certain of the multitude that
believed in Jesus — causing the boys to address
unto Jesus with " strength,"§ that is, of heart,
* Mark xi. 12-17. t Isa. lvi. 7.
X Luke ii. 42. See Lightfoot.
§ Ps. viii. 2. We may suppose that these boys having heard
their parents often speak of their persuasion that Jesus was
the Christ, though not having strength of heart to confess
Him such, (see John ix. 22,) were themselves persuaded of the

27
(whether or not having seen Jesus before ; but then
knowing Him to be that Jesus of Whom they had
heard,) the names—" Son of David," and " Lord."
At this astounding enthusiasm of the youth so
lately declared children of the commandment —
babes — the priests in the temple (who had con
spired to put Lazarus afresh to death,) filled with
hatred of Jesus, (Whom they too must be under
stood to have recognized,) asked Him reproach-
fully, " Hearest thou what these say?" as though they
would have doomed Him that instant to death*
for not stopping their blasphemy. Hereupon, He
with meek and lowly mind vindicated their
acceptableness with God in rendering Him that
homage by asking in His turn, " Yea, have ye never
read out of the mouths of babes* and sucklings
hast Thou perfected strength, that Thou mightest
still the enemy and the avenger ?"
Assuredly here Ave have inspired authority for
ascribing these acclamations within the temple to
the operation of God ; and, by parity of reason,
those of the multitude outside. After this came
certain blind and lame to Him in this court of the
Israelites ; no doubt secretly drawn thither by the
Father for the purpose of prayerj unto Jesus as
same, so that when they perceived it to be Jesus Who stood
in the court of the Israelites, they were prepared for the Holy
Ghost's operation on them as willing instruments, Who gave
them strength of heart out of love (Rom. v. 6,) to boldly utter
that salutation put in their hearts.
* Luke xix. 47. t Rom. ii. 20. J Matt. xxi. 13.

28
Lord of that temple. Whereupon the Father, in
Jesus, wrought in them health and cure, for a
testimony unto the priests ; who could not but
know, how Isaiah had foretold that the working of
such miracles* should signalize the coming of
Messiah. Under no other circumstances could
those miracles have been wrought in so convincing
a manner — being wrought in the very temple of
God, by Him Whom the priests knew to be the
Son of David ; though they reckoned Him to be a
blasphemer f" for saying also, that He was Christ
and Son of God. After this He meekly withdrew
in the company of His disciples and retired for the
night to Bethany.
Now in this narrative is to be discerned, as has
been already said, at once tokens of lowliness in
carnal eyes, and of Divine majesty in those of men
spiritually enlightened.
For firstly ; that the Lord should be so poor as
to need the loan of the ass on which He should be
borne in triumph into Jerusalem, as her King,
(indicating the utter absence of all previous pre
paration on His part for an imposing ceremony,)
as also His own and His disciples' homely garb
coupled with that disparaging announcement in the
ears of enquiring citizens, that He was " Jesus the
prophet of Nazareth of Galilee," and the fact of His
being borne on an ass, were fitted to move offence
at the clamour of His followers. On the other hand,,
His disciples, who heard Him give himself the title
of the Lord, when sending two of their number to
* Isa. xxxv. 5. f John x. 33, compared with John iii. 1, 2.

29
find the ass and the colt, followed by their finding
of them, as described — and their Master's discern
ment of their owner's heart — must have been, in
their enlightened eyes, tokens of God being with
Him in His claim to be " the Lord."
After this, not they only, but the multitude, must
have wondered at the unbroken colt, unbridled,
bearing Him onward, without start or stumble
directly in the way that Jesus would go to the
temple. Moreover by the time of one of the Gospels — viz.
Matthew's' — being written, theLord's disciples would
by means of a connected narrative of these events,
have further help, (as have we,) to see that by the
entry of Jesus into the temple, being timed to happen
on the eve of the fourth day, before the Passover,
(when by law the Paschal Lamb should be set
apart* for that year,) the priests in the temple by
their hatred of Jesus on account of His acceptance
of the acclamations of the " babes" in faith, there
virtually set Him apart for their nation's Paschal
Lamb that year. For " whoso hateth his brother
is in heart a murderer, "f
Meanwhile He Who had already in the court| of
the Gentiles given evidence of His being " just :" by
healing of the blind and lame which came to Him in
the court of the Israelites proved, that He yet
" had salvation" in His keeping for them, that should
believe in Him.
In conclusion, let it be observed that after the
same manner wherein Jesus was sent to claim for
* Exod. xii. 3-6. J 1 John iii. 15. + Matt. xxi. 12.

30
Himself the homage due to the Lord and King of
Israel in great outward humility ; with unmistak
able tokens of His right thereto, only discernible by
men enlightened with the Spirit of God ; even so
are His ministers, throughout this entire age in the
Kingdom of Heaven, sent to claim like acknow
ledgment from all men of these dignities being His
due ; seeing that, as He Himself warned His disciples
on this head, " The servant* is not greater than His
Lord;" and, " As the Fatherf sent Me, even so send
I you ;" and further, that St. Paul points out on this
head, how like as our Master, pleased not Himself,
but that the reproaches of them that reproachedj
God His Father, for making Him poor,§ (because
they knew not the Father nor Him), fell on Him;
even so ought His ministers to bear the reproach
of His true doctrine — the offence|| of His cross —
while claiming for Him homage as Lord and King
of Israel.
Hence it is to be concluded by us, that His true
Church, or company of believers in Him, gathered
out of each nation called Christian, is not to be so
much discerned by external as by internal charac
teristics, suited for spiritually-minded men, though
without attraction in the eyes of carnal — not so
much by the sign of Episcopal laying on of hands in
unbroken succession through each generation from
the Apostles (though if this is to be had let every
* John xv. 20.
t John xx. 21. See the discourse on the Gospel for the
first Sunday after Easter.
+ Rom. xv. 3. § Prov. xiv. 31 ; xvii. 5. || Gal. v. 11.

31
Church retain it or seek it) as much more in a
succession of true doctrine; through a Church's
earnest contention for " the faith once* delivered
to the saints."
Yea the .claim of our Saviour Jesus to be Lord
and King of Israel we would reckon to be upheld
in the Church of any nation, not so much by the
worldly dignity and influence whereto its ministers
may with the acquiescence of the higher Civil
Power therein be advanced ; as rather by their so
asserting the claim of Jesus to be King of kings
and Lord of lords, as that the ascription of such
honour to Him — and His Ministers' appearance of
participation in somewhat of it under Him, as His
Ambassadors — should give no more umbrage to
the Civil Authorities, than did Jesus Himself on
the day of His lowly entry into Jerusalem.
Moreover the marks of a Church rightfully and
worthily claiming these titles for Jesus, should be
characterised by self-abasing adherence to the word
of Scripture after the example of Jesus Himself :
and by the vigour of that Church's rulers in putting
away corrupt practices in its internal administra
tions ; as also by the efficacy wherewith its minis
trations are seen to be blessed to the opening of eyes,
which the godf of this world has naturally blinded;
and by its ministers themselves making straight
paths with their feet,J lest that which is crooked
be turned out of the way, and " their ministry be
blemished" § in the sight of Him, "Who seeketh ||
* Jude, ver. 3. f 2 Cor. iv. 4. + Heb. xii. 13.
§ 2 Cor. vi. 3. || John viii. 50.

32
the honour of His Son, and judgeth" how far men
labour for it with a single eye to the Saviour's
glory. And now in the words of this day's Collect let
us join in praying —
Almighty God give us grace that we may cast
away the works of darkness and put upon us the
armour of light, now in the time of this mortal
life in which Thy Son, Jesus Christ, came to visit
us in great humility : that in the last day, when
He shall come again in His glorious majesty to
judge both the quick and dead, we may rise to the
life immortal through Him Who liveth and reigneth
with Thee and the Holy Ghost now and ever.
Amen.

ON THE EPISTLE
FOR THE SECOND SUNDAY IN ADVENT.

Rom. xv. 4.
" Whatsoever things were written aforetime, were written for
our learning ; that we, through patience and comfort of
the Scriptures, might have hope."
It was seen in the discourse on the Gospel for
last Sunday, that to the successors of the Apostles
in the ministry of reconciliation has been committed,
during this first age in the kingdom of heaven, the
duty of calling mankind* in general, individually
and byf nations, to receive Jesus our Saviour, as
the Lord, and King of Israel.
It was further shown that, like as Jesus Himself
had, by His Father's appointment, openly made this
claim in such humility, as to raise in the higher civil
power in His own country no jealousy or apprehen
sion of His interference with the civil ruler's juris
diction in things belonging thereto : even so His
ministers are commissioned to advance in His
behalf the same claims, on grounds so manifestly
spiritual, as not to excite in higher powers any
more jealousy of an encroachment on that power's
prerogative ; than Pilate felt, when Jesus, in reply
* Acts xvii. 30, 31. t Matt, xxviii. 19.
3

34
to his question — "Art Thou a king* then?"
"witnessed that good confession" — "to this end
was I born, and for this cause came I into the
world, that I should bear witness unto the truth :
Every one that is of the truth heareth My words."
It was however to have been expected, that if
the Lord Jesus Himself was much opposed during
His ministry when claiming to be the Son of God
and Son of David ; because of His outward style
not being in keeping, as carnal men thought, with
these claims, (which was owing to the Father
having made Him poor, until the time should
arrive for clothing Him with His own glory ;)
even so, should His faithful followers in every
generation during this first age in the kingdom of
heaven, find the reproaches of those among nominal
Christians, that reproached f the Father, for ap
pointing His claims to be advanced in so lowly a
manner, fall on them.
In that chapter of St. Paul's Epistle to the
Romans whence the portion for this day is taken —
commencing With the verse set at the head of this
discourse — the Apostle of the Gentiles warns all
Christians, and more especially those in the succes
sion under him, put in trust with the ministry of
reconciliation, that if they have been- taught by the
Spirit of Christ how to preach, that our Saviour is
Lord, and King of Israel, (thereby claiming in an
humble manner by merely spiritual testimonies all
men's belief on Him as such) ; then, being them-
* John xviii. 37 ; and 1 Tim. vi. 13.
t 2 Cor. viii, 9 ; Pro v. xiv. 31.

35
selves " strong in the faith," they should " bear
the infirmities of the weak" among their fellow
Christians, who think the Master's claims ought
further to be enforced by means and weapons
similar to those wielded by the higher civil powers;
when such are to be had.
To such, however, St. Paul said, " Though* we
walk in the flesh ; we do not war after the flesh :
For the weapons of our warfare are not carnal,
but mighty through God, to the pulling down of
strong-holds. " Casting down imaginations, and every high
thing that exalteth itself against the knowledge
of God, and bringing into captivity every thought
to the obedience of Christ."
In St. Paul's own day that portion of converts
unto faith in Jesus which, as a class, inclined to
these legal methods for earning of the Father, under
Christ Jesus, ascendancy over the kingdoms of this
world, were those from out of the Jews, whom he in
the beginning of this fifteenth chapter designates
"weak;" while the other school of converts, more
in conformity with himself, and appealed to by him
in this chapter as " strong," were the converts from
out of the Gentiles. Howbeit, after the Hebrew-
Christian Church lost its visibility, by the utter
destruction of Jerusalem and dispersion of Jews
in a captivity from which they have not yet
returned — nor will, so long as the times of the
Gentiles last — the Church of Rome — that one to
which St. Paul wrote these instructions — being
* 2 Cor. x. 3-5.

36
located in the city, which at that time, was the
capital of the civilized world, aspired to that pre
eminence among Churches which, since the Hebrew-
Christian Church's loss of visibility, had become
vacant. As a consequence of this ambitious policy
the doctors of this Church — though one out of the
Gentiles, and of course under the jurisdiction of
Paul, as being a Church of the uncircumcision,
began to affect a preference for the fine of thought,
touching inheritance of the kingdoms of this world
under Christ Jesus the Lord, prevalent among the
Judaising* Christians, amidst the converts from
out of the Jews.
This was to assume that the Church of Rome
might claim to be a Church of the Circumcision
under Peter ; as if it were more a church of con
verts from among the Jews, than from among the
Gentiles. Hence the Church at Rome became zealous,
as that at Jerusalem had been, for the lawf —
rigorous in distinction of meats, precise in enforce
ment of Pharisaic rules for sanctity, scrupulous in
maintenance of imposing ceremonial, rather after
the manner of the temple-service, than of that in
the synagogue, for the upholding before carnal eyes
after a carnal manner of the majesty appertaining
to the Name and claim of Jesus to be Lord and
King of Israel.^
* 2 Cor. xi. ; Rom. xvi. 17 ; Philip, iii.
t Acts xxi. 20.
X This is the title that He claimed for Himself, whereas that
of " King of kings and Lord of lords," rather remains to be

37
There were indeed converts from out of the
Jews at Rome, even from the first* Pentecost after
Christ's Ascension, who were obviously the earliest
Christians at Rome ; and, as may be inferred from
this Epistle of St. Paul, they had at least one
synagogue for their own manner of worship there,
as also had the converts there from out of the
Gentiles; and the Apostle in the 5th, 6th and 7th
verses after our text appears to have exhorted
them to find some mode of receiving one another
by worshipping together.
But when the Hebrew- Christian Church lost its
visibility the doctors of the Church out of the
Gentiles at Rome took occasion, by the pre-eminence
of that city over the whole empire, to claim for its
Church that supremacy among the Churches of the
Gentiles, up to that time yielded by all others to
the Hebrew- Christian Church of the Circumcision.
iSow these Romish doctors were no lovers of the
the Christians from among the Jews, though they
appropriated the line of thought touching attain
ment from God the Father of the kingdoms of
this world for the saints under Christ Jesus
through ritualistic sanctity, characterising the
Judaising sect in the Church of the Circumcision.
Had those doctors in Rome at the time of
the Hebrew-Christian Church losing its visibility,
endeavoured to conciliate such congregations of
converts from out of the Jews there, as might be
given Him at the time of His coming in the glory of His
Father. — Rev. xix. 16.
* Acts ii. 10.

38
incorporated with the congregations therefrom
out of the Gentiles, after a spiritual manner, they
would have been only carrying out the instructions
of St. Paul in the commencement of this fifteenth
chapter; that is to say, they being strong in
faith concerning exaltation of Jesus as Lord and
King of Israel in all men's hearts by testimonies
purely spiritual — testimonies out of Scripture,
such as St. Paul himself used in our text — they
would have borne the infirmities of " the weak," by
tolerating in their brethren's synagogues, without
adopting in their own, that love of the ceremonial law
lingering among the Christians of the uncircumci-
sion. But instead of doing this, the doctors of the
Romish Church with their Bishop at their head,
though ministers of the uncircumcision, in process
of time made the Judaisers' notion touching attain
ment for their Church of supremacy over all nations
on behalf of the Lord Jesus Christ, by the merit of
zealous conformity in regard of ceremonial, (as far
as was practicable away from Jerusalem), with the
Mosaic law, binding on all their members by way
of amalmagating all Christians whether out of Jews
or Gentiles in one manner of worship.
But it is plain out of the New Testament, how
it was not the will of the Holy Ghost that the
Christians of the circumcision, while their Church
maintained its visibility, should be amalgamated
with that of the uncircumcision : to the end that,
when the Church of the Circumcision should lose its
visibility, those from out of the Jews which might

be converted to the faith of Christ Jesus by the
ministers of the uncircumcision, might be incorpo
rated* by them, in whatsoever place they were,
with the Church there from out of the Gentiles;
as is the case at this day.
But the Romish doctors, subsequently to the
destruction of Jerusalem, by-and-bye ordered
matters otherwise, under the influence of that
Judaising craft insinuated by the spirit of dis
obedience into the Church of the Circumcision,
even in St. Paul's f time, and St. John's — called
by them the spirit of Antichrist — a spirit, which
under the plea of zeal for the exaltation of Jesus
in His rightful claim to be Lord and King of
Israel would aim at meriting of God bestowal of
supremacy over all kingdoms on the Church of
Christ in our age ; and consequently aim at wrest
ing by fraud or force the supreme jurisdiction
in every land out of the hand of the higher civil
power as well when Christian as Heathen, when
Romish as Protestant, for the Bishop of Rome.
Now St. Paul, in verses of this fifteenth chapter
preceding our text, speaks of all Christians during
this age, and especially the ministers of reconcilia
tion in succession under him, patiently enduring
* There seems indeed some prophetic notification of this
state of Jewish subordination to the Apostle of the uncircum
cision in those mysterious words of our Lord, Acts ix. 15, to
Ananias concerning Saul, " Go thy way, for he is a chosen
vessel unto Me, to bear My Name before Gentiles, and kings,
and the children of Israel."
t 2 Thess. ii. 8 ; 1 John ii. 22, compared with John xvi. 3.

40
reproaches heaped upon them by professed believers
in Jesus, because of the comparatively meagre and
bare manner (in the estimation of carnal men)
wherein worship of the Lord Jesus is conducted
in main reliance on " the foolishness of the
preaching."* But they forget how St. Paul testified
to the polished Corinthians, "We preach f Christ
crucified, unto the Jews a stumbling-block, and
unto the Greeks foolishness ; bat unto them which
are called, both Jews and Greeks, Christ the power
of God, and the wisdom of God ;" and again, " we
preach it not Avith enticing words of man's wisdom,
but in demonstration of the Spirit and of power ;
that your faith should not stand in the wisdom of
men, but in the power of God."
On the contrary, the doctors of the Church of
Rome thought the Gospel should be proclaimed
with the accessory aid of pompous ritual after the
manner of the Temple-worship in Jerusalem ; and
that the ministers thereof ought to be endued with
social privileges of an exclusive nature, which the
higher power of the State was to be persuaded to
yield to them — such as immunity from civil
tribunals. St. Paul, however, in the verses before
our text, would have the ministers of reconciliation
in the succession under him, offer out of Scripture
proofs of Jesus being Lord and King of Israel,
after the manner in which he himself proceeds to
do so in the text and verses following ; in patient
expectation of the time arriving in the Father's
* 1 Cor. i. 21. f 1 Cor. i. 23, 24, and ii. 4, 5.

41
good pleasure for sending His Son a second*
time into the world ; when He shall assuredly send
Him to the Hebrew-Christian Church, which shall
about that time have been again called forth into
visibility. This appears to have been the cause of the Holy
Ghost granting unto that Church of the Circum
cision a special privilege concerning ritual con
formably, as far as possible, with the ceremonial
law. This, also, was the reason why they of the
uncircumcision were required to bear with their
brethren's weak consciences without themselves
adopting their ritual. To this day we of the uncir
cumcision maintain the claims of Jesus to be Lord
and King after a purely spiritual manner under
many trials; but chiefly those raised by doctors
within the Church itself ; who think to do God
service by declaiming against our meagre method
of testifying to Christ Jesus and seeking to win
souls unto Him ; because, like those Jewish doc
tors who persecuted the first Christians, "they
knowf not the Father, nor Him."
In the verses after our text St. Paul proceeds to
show, by the patience inculcated in the Scriptures
of the Old Testament, what support is provided for
us, who fall under reproach for bearing witness in
a humble and purely spiritual manner to the claim
of Jesus to be supreme ruler in our hearts, and
modeller of our whole behaviour.
The Apostle then interposes, by way of paren-
* Acts iii. 19. f John xvi. 3. „

42
thesis, a prayer that either section of the Church
at Rome, whether from out of the Jews or out of
the Gentiles, should, as being one Church in Christ
Jesus, endeavour, notwithstanding variance in
ritual, to keep the unity of the Spirit in the joint-
bond* of the peace, saying, "Now the God of this
patience f and this consolation or comfort," spoken
of as being set forth in the Scriptures, " grant you
both to be like-minded one toward the other
according to Christ Jesus ;" that is, to be lowly,
as was He, in preferring on His behalf the claim
to be Lord and King of Israel ; without raising in
the minds of the higher powers in the State appre
hension of His being about to invade their pre
rogative ; " That ye may with one mind and one
mouth glorify God, even the Father of our Lord
Jesus Christ."
"Wherefore receive ye one another," ye Christians
of the circumcision, and ye of the uncircumcision,
* Ephes. iv. 3.
f It appears probable from an expression in Romans xii. 8,
explained in the discourse on the Epistle for the Second
Sunday after the Epiphany) that there was a Bishop at
Rome when this Epistle was written : wherefore, although
the elect out of either section of Christians there might
worship ordinarily apart in their respective synagogues, it
would be practicable for them to have carried into practice
the Apostle's recommendation to glorify God together with
one mind and one mouth ; by doing this occasionally in com
pany of the Bishop. For surely they might once at least in a
year, in communion with him, partake of the Lord's table,
recite the same creed, repeat the Lord's prayer, join in singing
the same hymns, and be dismissed with his blessing in the
name of the Triune God.

43
"as Christ also received us both" at our conversion
unto Him, in these days that God hath appointed
Him to be poor — though Himself desiring the time
for the restoration of all things (and the liturgy*
amongst the rest) to His own nation — for our
awakenment from the dead, during this time of
His coming in great humility ; unto newness of
life in Him " to the glory of God the Father."
After this parenthesis (wherein St. Paul shows
" the patience " that is to be learnt out of the
Scriptures in this matter of confessing Jesus to
be the Lord and King of Israel, in the face of an
unbelieving world ; and of the reproach heaped on
us by carnal believers in Him, because of our
refusal to exalt Him in spite of the Higher Powers
of this world in a carnal way) he proceeds to show
" the consolation" or comfort to be found in the
Scriptures of the Old Testament concerning Christ
Jesus Who is our Hope ! our common Hope,
* Romans ix. 4. Here the Apostle seems to intimate that
" the service of God," according to the inspired ritual, belongs
by promise to the Jews, " of whom cometh salvation " (John
iv. 22) ; and that the glory of the Lord Jesus on earth, as
King of Israel, is subjected to great reproach among His very
elect ; while the Jews, as a nation, reject His Gospel ; since
they provoked His Father for the predetermined time to
withhold from them as a nation the grace wherewith to be
turned unto their King (Romans xi. 28.) Nevertheless the
Lord Jesus (to Whom is committed the administration of His
Father's Providential government — Matt, xxviii. 18) patiently
abides the reproach of His Father falling upon Him in the
persons of His faithful ministers, " That the world may know
how He loves the Father, and so does as the Father gave Him
commandment." — John xiv. 31.

44
whether we be of the circumcision, or of the
uncircumcision !
To this end he at the 8th verse proceeds to
explain how it is that the Holy Ghost permitted
two schools of thought to be concurrently received
into Jesus in His new manhood to the glory of
God the Father. Saying, " Now Jesus Christ was
Himself a minister of the circumcision, for the
truth of God, to confirm the promises made
unto the fathers" Abraham, Isaac and Jacob, that
in Abraham, through his Son Jesus, should all
the nations of the earth be blessed. Accordingly,
though God knew the Jews would reject the claim
of Jesus to be their king, and crucify Him; yet
for Abraham's sake would He send* His Son by
their covenant, symbolised by Hagar ;* as a pledge
of His eventually fulfilling unto Abraham in His
Son all that had been promised.
Wherefore upon the Jews rejecting Jesus not
only when He made His claim to be the Lord and
King of Israel in • His own lowly Person ; but
afterwards by His Apostles, whom He charged to
preach first in like lowliness unto them, for the
salvation of all f among them ; then was there
revealed^ by the Holy Ghost to St. Paul how God
had, in case of Jewish national unbelief, recorded
in Scripture a secret counsel — a mystery — touching
the calling of Gentiles, during the time of Jewish
national divorcement, to receive Jesus for Lord and
King of Israel, but only after a spiritual manner,
and not in the outward glory of His Father ; as
* Gal. iv. 25. f Acts iii. 26. J Ephes. iii. 3-6.

45
He shall in a forthcoming day, at the end of the
times of the Gentiles, be manifested in the clouds
of heaven.
This is reserved for the glory of His recovered
people Israel — " whose are the fathers." We,
therefore, saith the Apostle of the Gentiles, (who
were out of the Gentiles received by Jesus into
union with Him, equally* with converts out of
His own people), ought " to glorify God for His
mercy." The Apostle then proceeds to select certain
passages out of the Old Testament and arrange
them in such an order as to furnish the Christian
Church with what was from his time forward a
prophecy of the gradual advancement of Jesus to
exaltation as the Lord and King of Israel in nation
after nation of the Gentiles —
at first by the instrumentality of converts from
among His own people — Ps. xviii. 49.
then with so much success as to rejoice in about
equal numbers with those among His own people —
Deut. xxxiii. 43.
and by and bye among Gentiles to dropping of
all mention of His own people — Ps. cxvii. 1.
so as finally in the closing of the times of the
Gentiles to reignf over the Gentiles (but after a
purely spiritual manner), because of their putting
their trust in Him ! — Isa. xi. 1 and 10.
* Acts. xv. 8, 9. Ephes. ii. 14-18.
f For a vindication of Paul in altering somewhat the text
of Scripture in Isa. xi. 1 and 10, see observations on our
Saviour's alteration of Malachi iii. 1 in the sermon on the
Gospel for the third Sunday in this season.

46
At this late stage in the progress of the Christian
Church we see how this prophecy has been fulfilled,
and is now in the course of fulfilment more exten
sively than ever before !
Assuredly then here is to be found for us of the
Gentiles (who maintain that Jesus is now to be
proclaimed to be Lord and King of Israel in the
purely spiritual manner wherein He Himself did
this), encouragement in " the patience and the con
solation" afforded in the Scriptures, that we may
embrace and hold fast " the hope" laid up for us
in them — hope concerning the Father's fulfilment
in due time of all that hath been promised in Him
to us or to His Church.
For so surely as these promises concerning the
suffering Messiah have been fulfilled in Him, shall
those too concerning the triumphant.
What a proof then is this to us of the truth of
Christ's doctrine, as found by us in the Scriptures
alone, without the traditional usages of the Church
in the East or West being needed to be inquired
after, as of equal importance therewith.
What a sure pledge have we here of Jesus, Who
is our Hope, being sent at the end of the times of
the Gentiles to remedy all that His faithful ones
have to deplore from the filling up of iniquity in
our Churches.
Were we on our death-bed, there is perhaps no
passage more fitted than this to refresh our failing
memory by reason of its breadth of testimony to
the Father's superintendence over events in the
world for accomplishment of His promises to Jesus

47
during this age from the times of the Apostles.
At such a time we want some proof easy of appre
hension and that can be seen at a glance.
By the form of blessing with which St, Paul
closes this series of quotations out of the Old
Testament, we are admonished that it is not in
any one's power to make himself free from clouds,
and doubt, and fear, by the mere intellectual per
ception of testimonies out of Scripture : but that
it belongs to God, the God of hope, to make him
so, for which reason we are to ask this of Him.
The Apostle also admonishes us hereby that joy
is the transient and emotional state of the believer's
mind, peace the abiding and habitual —according
to the promise of Jesus* to His disciples — "joy"
being here mentioned first and "peace" afterwards.
Let us therefore fervently join in praying —
0 God of hope fill us with all joy and peace in
believing, that we may abound in hope through
the power of the Holy Ghost !
* John xiv. 27.

ON THE GOSPEL
FOR THE SECOND SUNDAY IN ADVENT.

Luke xxi. 25, 26.
" And there shall be signs in the sun, and in the moon, and in
the stars ; and upon the earth distress of nations, with per
plexity ; the sea and the waves roaring :
" Men's hearts failing them for fear, and for looking after
those things which are coming on the earth ; for the
powers of heaven shall be shaken."
Iif the discourse on this day's portion out of the
Epistles was shown how St. Paul predicted the
gradual advancement of Christ's gospel through
the simple preaching of it, as he himself had, in
nation after nation ; until Jesus should be seen to
reign* spiritually over the Gentiles, because of the
Gentiles trusting in Him.
For comparison herewith a portion is appointed
to be this day read out of the Gospels, wherein
the close of these times of the Gentiles is predicted.
That this is so, is clear from our Lord's words
in the verse preceding.
Speaking there of the Jews He had said, " they
shall fall by the edge of the sword ; and shall be
led away captive into all nations" — as we know
them to have been from about forty years after
His death — " and Jerusalem shall be trodden down
of the Gentiles, until the times of the Gentiles be
* Rom. xv. 12.

49
fulfilled"— as we see it this day to be by the
Turks.. When therefore the times of the Gentiles shall
have been fulfilled (which will be by iniquity in
the nominally Christian Churches among them
coming to the full*) then will be displayed in
heaven the signs spoken of in the text.
St. Matthew records, how our Lord gave His
disciples two premonitory tokens of the close of
our times ; one, that " because iniquity shall
abound, the love of many will wax cold" f — a
token more conspicuously to be discerned in our
day than heretofore ; when not only through
out Europe, but even in this highly-favoured land
with its Reformed Church in union with the
State, many of the most eminent scholars and
men of science are avowing themselves free
thinkers, or even materialists — while others
again are spiritualists and socialists.
The other token is, that " this Gospel shall first
be preached for a witness among all nations ; and
then shall the end come" — a token assuredly never
more extensively in course of fulfilment than now,
when the missionaries of purely Protestant societies
in this land and America are proclaiming the
Gospel in a truly Scriptural manner among such
nations, as the East Indians, Chinese, Japanese,
and North American Indians and Africans.
Accordingly the signs spoken of in this day's
Gospel may be said to draw near.
Firstly, " there shall be signs in the sun and in
* Gen. xv. 16. f Matt. xxiv. 12-14. 4

50
the moon and in the stars" — by the sun* becoming
black as sack-cloth of hair, and the moon as blood
— which will be peculiarly fitted to confound those
mathematicians and astronomers who are now
shaking the faith of multitudes in revealed religion
by their materialistic theories. He that kindled
light in the sun will thereby show His Personal
existence and perfect control over that which He
has so kindled. Seeing too that there are already
known to astronomers bright red planets ; when
they shall see the moon made like them, according
to this prediction, they will not be able to escape
from the conclusion, that the change at that par
ticular time is according to His will.
But however changes in the stars may be more
apparent to astronomers, those in the sun and
moon will be no less so to all people, and produce
the more panic terrors ; because of the utter con
fusion to which free-thinking astronomers will be
put, Avho had pretended to know all about those
bodies, that might be of concern to the inhabitants
of this earth.
The next sign specified as appointed to cha
racterise that awful crisis — because indicative of
the displeasure of Him Who made and upholds
all things — shall be
" upon earth, distress of nations with perplexity"
then another —
" the sea and its waves roaring"
then another which is known to peculiarly para
lyse multitudes when once a panic has sprung up
— " men's hearts failing them for fear, and for look-
* Rev. vi. 12 ; Joel ii. 31.

51
ing after those things which (in their apprehen
sion) are coming on the earth" (and by this testi
mony of the Lord Jesus, may be known to be
coming on that part* of the earth more especially
contained in the area occupied by the four empires
seen in Nebuchadnezzar's vision,! as explained by
Daniel, where the Gospel* has been preached unto
the nations from the times of the Apostles :)
"for the powers of heaven shall be shaken."
"And then shall they" — that is, the tribes of the
Western part of the Roman Empire assembled
in the valley of Jehoshaphat by virtue of their
representative captains, warriors, and kings, like
the Crusaders of the Middle Ages, in confederation
with the false prophet —
" See the Son of man coming in a cloud with
power and great glory" — every eye there present
shall see Him— and not, as on former occasions J
since His resurrection, they only whose eyes He shall
have opened : "and they shall wail because of Him."
But, continued the Lord Jesus, "when these
things begin to come to pass, then" do you, My
chosen disciples, from out of Mine own nation,
(who, for the time present, are representatives of
that generation then to be within the Hebrew-
Christian Church in mortal bodies, bowed down
under the weight of persecutors among the
nominally Christian Churches of the Gentiles,)
"look up;" yea, amidst the perplexity agitating
those bigoted formalists, infatuated with notions of
* Luke xxi. 26. rfj o'kov^eVij. \ Dan. ii. 3L
X Acts x. 40, 41 ; xxii. 14.

52
their pre-eminent zeal for God and for His Christ,
do you at the beginning thereof cherish hope of
relief and be cheerful ; " lift up your heads" and
be no more ready to perish, " for your redemption
draweth nigh"— that is, the recovery of your very
body, while yet natural and mortal, "from the
bondage* of your corruption, into the glorious
liberty therefrom of the children of God," even
the angels.
The Lord Jesus then proceeded to give a
sufficiently clear notice of the time this distressing
crisis should last before its termination by His
coming in the clouds of heaven at the end of the
times of the Gentiles (although as He is elsewhere
recorded to have said, "of that dayf and that
hour knoweth no man, no, not the angels which
are in heaven, neither the Son, but the Father")
by adding this parable.
" Behold the fig-tree,^ and all the trees ; when
they now shoot forth, ye see and know of your
own selves that^ summer is now nigh at hand.
" So likewise ye, when ye see these things come
to pass, know ye that the kingdom of God is
nigh at hand ;" that is, within about three months
time— the space betwixt the opening of spring and
the commencement of summer. " Verily I say
* Rom. viii. 23, and 1 Cor. i, 30 ; Luke xx. 36. See on
this point the discourse on the Epistle for the 4th Sunday
after Trinity. t Mark xiii. 32.
X If the Lord Jesus had only said, "Behold the fig-tree,"
that tree would but have been a sign to the Hebrew-Christian
remnant, and their Gentile companions, in lands where that
tree grows ; but He added, " behold all the trees. "t

53
unto you this generation* shall not pass away, till
all these things" — that is, which relate to My
Advent — " shall be fulfilled ; even" (as it seems to
us) " till the passing away of heaven and earth,"
when " melted with ferventf heat," and rolled
away in vapour : for such seems to be the signifi
cance of that closing asseveration —
"Heaven and earth shall pass away but My
words shall not pass away."
Also, " this generation," (which is to last until
heaven and earth shall be destroyed by fire,) is one
of natural descendants of the very individuals in
the Jewish race, then rejecting all the*testimonies
offered by Jesus for the persuasion of spiritually-
minded hearers that He was the Christ; through
their fancied ability to earn the favour of God and
continuance in His land by their own righteousness ;
" because they neither knew:): the Father, nor Him"
— the Son.
In order to vindicate the Scriptural warrant for
this conclusion, that " this generation" spoken of
shall not pass away until heaven and earth do so at
* The word for " generation" is in both the Old and New
Testament used to denote a school of professors in the visible
congregation of the Lord. But in the Gospels " this genera
tion" is always used in the sinister sense. Of the two words
in Gen. vi. 9, translated "generations," the former JTlVvi
refers to natural descent, the latter m'Tf to moral character.
This latter is rendered by the Sept. yeviat, the former by
yiveo-iq. Throughout Scripture two sorts of generations are
distinguished morally. See Ps. xiv. 5; Prov. xxx. 13 also
xix. 12 ; and Matt. xii. 39 and 45 ; Mark viii. 38 ; Luke xvi. 8 ¦
Acts ii. 40. t 2 Pet. iii. 12. + John xvi. 3.

54
His coming, it will be needful to supplement the
explanation of this day's Gospel above given by
bringing forward what other statements concern
ing the Lord our Saviour's Advent, whether prior
to the close of the times of the Gentiles or after
ward, are to be most surely gathered out of the
Holy Scripture.
Firstly, St. Paul speaks of " the Lord Jesus
descending* from heaven with a shout : with the
voice of the archangel : and with the trump of
God : and the dead in Christ shall rise first."
" Then we," that is, the true believers at that
time on earth, who shall have " suchf faith as to
cry unto God day and night," (of whom St. Paul
and the other Apostles were in his day repre
sentatives,) 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."
Here then is an Advent of the Lord to take
place, as it seems probable, while the times of the
Gentiles are yet running out; wherein He will
not actually come to this earth.
It seems also the first that shall take place.
For in that coming of the Lord, mentioned in the
last chapter of Zechariah, when He shall standj
with His feet on the Mount of Olives — the very
mountain§ from, which He ascended — " all His
saints will be with Him ;" that is, not " the spirits
* 1 Thess. iv. 16.
t Luke xviii. 8; TrjvTrioTiv, " this faith," with which compare
Luke xxi. 36.
+ Zech. xiv. 4, 5. § Acts i. 12.

55
of just men* made perfect," but those spirits
clothed in their spiritual bodies.
On this account it is surely to be concluded that
the first resurrection shall have been prior to this
Advent mentioned by Zechariah ; aud seeing that
" all His saints will be with Him," it is surely to
be concluded, that the judgment day will have been
begunf with them from the time of the first resur
rection, and the lot J assigned to each in the shining
ranks. That coming of the Lord to the Mount of Olives
will be an actual coming to this earth ; but only so
as to be seen by the small remnant saved from the
captured city, whose eyes shall be opened to see
Him; as those of the disciples had been at His
Ascension therefrom.
This siege of Jerusalem predicted by Zechariah
will, as it is gathered out of Scripture, have been
preceded by a return of certain Jews in their
national capacity, with the permission of the Higher
Powers " of the earth" — or, area of the four
empires — to rebuild their city and temple ; though
constant in their resolve on looking to Moses as
their law-giver, and not to Jesus.
Meanwhile, the first resurrection having taken
place, there will be a more defiant avowal of
infidelity among the nations, since the days of the
Apostles, called Christian; in antagonism whereto
a disposition to ceremonial holiness and the merit
of good works will be intensified among those,
* Heb. xii. 23. t 1 Pet iv. 17. J Dan. xii. 15.

56
that under the false prophet retain the name of
Christian. Simultaneously herewith it is to be gathered out
of Scripture, that there will rage in Jerusalem a
fierce persecution of the two prophets* in sack
cloth which God in His mercy shall have raised up
in Jerusalem for the threej" and a half years yet
remaining of the Bridegroom's week; wherein
these prophets shall appeal to the unbelieving
citizens in behalf of Jesus, in the spirit and power
of Elias;}; and John Baptist; with the issue
predicted in the Book of Revelation.
Hereupon the Northern § shall eventually || enter
* Rev. xi. 3.
f As the ministry of Jesus is here supposed to have
lasted thirty months or two and a half years so that He was
cut off in the midst of His week — Dan. ix. 27 — there will
remain three and a half days thereof to be fulfilled, as in
Judges xiv. 17, ere His coming with that cry at midnight,
Matti xxv. 6.
X Luke i. 17. Mai. iv. 5. Matt. xi. 14, at the time of Jesus
saying the words b fiiXXwv ipyzo-Qai John Baptist had ended
his preliminary service as Friend of the Bridegroom.
§ Joel ii. 20, apparently the chief of Rosh, Meshech and
Tubal. Ezek. xxxix. 1,
|| By Dan. xi, 40, it appears the king of the South, whether
France or Germany or other Power commanding all shores of
the Mediterranean except Palestine, shall first assail the
wilful king or little horn, Dan. viii. 9, apparently about to
arise out of the same part of Alexander's Empire, that
he himself arose ; namely, Macedonia or Constantinople —
consequently a Mahommedan — who shall naturally seek to
recover Mecca, to the south of Daniel's own land; and the
east, so far as the Mahommedan fanaticism has spread in
that direction — to wit, Hindoostan.

57
the land of Palestine with the view of destroying the
entire nation of the Jews ; because of their having
(as is to be gathered out of Scripture) received a
Mahommedan conqueror, for their Messiah, in the
hope of inheriting through him the acquisition of
the kingdoms of this world under Christ, as
predicted; on which account they shall admit him
into their temple,* that he may shew himself there,
as God.
But when he shall have " come to an end without
hand," the Northern — probably the Russian Power
— as though the Avenger of such impiety on behalf
of God and Christ — will, as has been said, come to
destroy utterly the Jewish people; which, being
contrary to God's covenant promisef to the fathers,
will not be permitted ; and then shall his des
truction be accomplished in the manner predicted
by Zechariah after his capture of the city.
Of the small remnant then saved by the Lord
Jesus, " the deliverer, "J spoken of by St. Paul,
shall be raised up; who, after preservation for a
suitable time of preparation in the desolate city
and land, shall go forth to " turn away ungodliness
from Jacob." To this end that remnant shall, as
did the Apostles in the beginning of our age, seek
out " the dispersed§ of Judah and outcasts of
Israel;" and in this way call forth the Hebrew
Christian Church — the Bride of the Lamb — once
more into visibility ; from which it had been shut
out since the capture of Jerusalem. Also these
* 2 Thess. ii. 3, 4. t Ps. Ixxviii. 4, 6. Ps. Ixxxiii. 4.
X Rom. xi. 26. § Isa. xi. 12.

58
deliverers* sent out of Zion will, as they gather
out their countrymen unto Jesus (possibly as
ministers of the circumcision, )"j" gather many con
verts likewise from out of the Gentiles — who shall
not be incorporated with them ; but be, as we are —
Churches of the uncircumcision — to be, according
to the parable of the wise! an<* f°°tish virgins,
Churches avowedly professing to bear the Hebrew-
Christian Church — the Bride — company,§ and to
be ready to enter with her into the Lord's land at
the Lord's Advent. These deliverers from out of
Zion and their converts, whether out of Jews or
Gentiles, will, as may be gathered out of Scripture,
be fiercely persecuted by the false prophet at the
head of those among the Gentiles retaining the
Christian name, until those signs shall begin to
come to pass whereat they are bid look up and lift
up their heads.
Meanwhile, the Northern having been destroyed,
and the land of Palestine " desolate, without
inhabitant"|| ; and the converts made by these
deliverers sent out of Zion — at least in Christian
countries — having been all but blotted out of
existence in the estimation of the false prophet,
and his "terrible nations" confederated under him;
he shall summon them as in the crusading times of
old, to assemble with all the pomp of war,^[ to
encounter no enemy, but merely occupy " the deso-
* In Rom. xi. 26, one deliverer with the definite article
prefixed is put for the class ; as in Isa. xxxiii. 24.
t Rom. xv. 8. + Matt. xxv. 1—13. § Ps. xiv. 14.
|| Isa. vi. 11. f Rev. xix. 17; Joel iii. 12-14.

59
late land" waiting for them (as they think), and to
re-build Jerusalem for their capital ; that all the
kingdoms of the world may in that way through
him become consecrated to God and Christ, as
though they were the true Israelites.
This is the crisis whereat, as may be gathered
from the book of Revelation, the Son of Man
shall be seen by their whole multitude in the
valley of Jehoshaphat — and the false prophet, with
the chief of his abettors, summarily and finally
judged on this earth,* and cast into the pit of hell
for ever.
The rest of the multitudes, that are suffered to
escape, will bear witness to the manifestation of
Jesus unto them ;f and when the angels come to
gather the Hebrew-Christian Church,:}; the surviv
ing nations in many instances will to the utmost of
their power further their departure, § as did the
Egyptians of old.|| Then will have arrived the
hour for the Bridegroom receiving the Hebrew-
Christian Church to Himself in His own land, with
the Churches out of the Gentiles, that, as the Avise
virgins, shall have been in readiness ; while those
that have not been so, shall not be incorporated
with Israel, but be left among the converted
nations outside. Then shall be commenced the
Millennial age which shall be inaugurated with the
building of the new temple for worship after the
* Prov. xi. 31 ; Isa. xxvi. 14 ; Ps. ix. 6 ; Rev. xix. 20, with
which compare Rev. xx. 10.
t Rev. i. 7 ; Ps. 1. 5, 6. J Matt. xxiv. 31.
§ Isa. Ixvi. 20; Mai. i. 11. || Exod. xii. 36.

60
inspired ritual promised ;* which a people, wholly
righteous,! w^n no taint of original sin within
them, may acceptably through faith in Jesus per
form. But though there will be no motions of
sins to tempt this people of the Lord's planting —
"a wholly right seed" — the Scripture testifies
that there will be some of these, though un
molested by inbred sin and with no tempter, found
to decline^ by and bye from their first love ;
more particularly if, as may be gathered from
Scripture the Millennial age (wherein men's natural
hves shall be prolonged to those of antediluvian§
times), be extended seven times beyond ordinary
expectation. || Thus "this generation," spoken of
by the Lord, as found in Israel abusing their privi
leges in His day, will not have passed away, until
upon certain nations out of the Gentiles through
their example compassing the beloved city,^[ with a
view to destroy it, fire shall come down from the
throne of God to destroy them ; whereupon a
general conflagration shall dissolve into vapour
the very heavens and earth;** while the generations
of deceased souls among unbelievers and heathen,
as well as of those both good and bad that shall
have lived during the Millennium, shall be brought
up to stand before the judgment seat of Christ :f f
* Rom. ix. 4; r/Xarpda. f Isa. Ix. 21.
X Isa. lxv. 20 ; Jer. xxxi. 30 ; 2 Pet. iii. 5.
§ Isa. lxv. 22. || Isa. xxx. 26.
1 Rev. xx. 9. ** Rev. xx. 11.
ft These words of Jesus are here supposed to have been
applied by Him to the close of the day of judgment, when

61
and in this way the judgment will be brought to
a conclusion. No more solemn exhortation after this survey of
the things that so nearly shall concern us in time
forthcoming can here be devised than that spoken
by the Lord Himself; saying " Take heed to your
selves, lest at any time your hearts be overcharged
with surfeiting and drunkenness ; and so that day
overtake you unawares : for as a snare shall it
come upon all them that dwell upon the face of the
whole earth.
"Watch ye, therefore, and pray always, that ye
may be accounted worthy to escape all these things
that shall come to pass, and to stand before the
Son of Man."
His own nation shall in the latter day have been recovered to
Him, and become the ministers of reconciliation throughout
all the earth.
It hence will be clearly equitable, that " all nations" having
been blessed in that age with the Gospel, shall be judged
by it.
The expression in verse 40, " these My brethren," clearly
implies that certain of His own nation, having been made
martyrs by the nations during the Millennium, were forthwith
upon death adjudged their place or lot in attendance on
Him. This reference to the close of the judgment-day when
Christ's people shall have been nationally recovered unto
Him and been among " the last that shall be first," Matt. xx.
30, at the time when, as we see by Matt. xxvi. His people
were nationally on the eve of crying, " Away with Him,
crucify Him," is such an instance of forgiving love, as passes
conception, and brings many an one to tears.

ON THE EPISTLE
FOR THE THIRD SUNDAY IN ADVENT.

1 Coe. iv. 5.
" Therefore judge nothing before the time, until the 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."
Having in the portion out of the Gospels for last
Sunday followed up the times of the Gentiles to
their conclusion Avith the Son of Man's manifes
tation of Himself in the clouds of heaven to the
false prophet and all his confederate host at the
valley of Jehoshaphat ; the portion out of the
Epistles for this third Sunday in Advent reverts,
by way of episode, to contemplation of what shall
forthwith ensue tp those who love His appearing ;
when, as the Collect for the first Sunday in Advent
commemorates, " He shall come again in His
glorious Majesty to judge both the quick and
dead." At that time Ave, if we be Christ's, shall rise
first to the life immortal through Him in Whom
we haAre believed.
For He Avill come again to receive us unto Him
self. The Rubric which directs ministers to use
in public worship throughout the Sundays in

63
Advent this, its first Sunday's Collect, sIioavs that
the coming again of the Lord in His glorious
Majesty to judge both the quick and dead is to be
retained in recollection during our contemplation
of the several passages out of the Epistles chosen
for each successive Sunday of this season.
That there will be a first resurrection of the just
alone is clearly to be gathered from sundry places
in the NeAV Testament : more especially from St.
Paul's testimony to the Philippians where he wrote,
"I count all things* but dung that I may win
Christ, and be found in Him — being made con
formable unto His death, if by any means I might
attain unto the resurrection of the dead."
Now we know by Scripture that a time shall
come when it Avill be impossible for the ungodly
and the wicked to escape from the resurrection ;
on being called bj the voice! °f Christ. How else
then is the Apostle to be understood as striving to
attain unto it, except because of judgment being
" appointed to begin J at the house of God?"
It is therefore to be concluded that we, who use
the Collect for the first Sunday in this season,
hope to attain, like St. Paul, unto the first resur
rection. At that time none others, but " the
dead§ in Christ," shall rise and be "caught up
to meet the Lord in the air," along Avith those of
the Church, then alive on the earth, whose bodies
shall be changed from natural to spiritual in the
twinkling of an eye.
* Phil. iii. 8-11. t John v. 28, 29.
X 1 Peter iv. 17. § 1 Cor. xv. 23; 1 Thess. iv. 16.

64
Then shall they undergo their judgment ; so as
to stand before the Son of Man along with Daniel
and other saints of God from Abel downwards,
each " in his lot." *
Agreeably with this view of the coming of the
Lord Jesus Christ for which we look, who " love
His appearing,"! it is to be observed in the
portion of St. Paul's Epistle to the Corinthians,
appointed for this day, that in it "the resurrection
of the just" is alone treated of; because in the
last verse of this day's portion it is the Apostle's
consolation, that then "shall every man have the
praise of God."
Now this can only be the case with respect to
every one partaking in the resurrection, when
the justified alone shall be raised up to stand
before the judgment seat of Christ to receive J
of the things done in the body according to
that they shall have done whether it be good
or bad.
It is true, although the Apostle Paul in this
passage before us expressly treats of them that
shall in that day have, like himself, to give account
in the capacity of ministers of the Gospel; never
theless, his words are not to be limited § to them ;
* Dan. xii. 13. f 2 Tim. iv. 8. +2 Cor. v. 10.
§ At 1 Cor. iii. 9, where St. Paul wrote, " God's work-
fellows are we, God's husbandry are you, God's building,"
the hearers are expressly included with their ministers.
Moreover, in Jude v. 20 we find there is a Scriptural sense
in which we " build up ourselves in our most holy faith,
praying in the Holy Ghost." Wherefore, if the words from

65
but rather he is to be understood to be here giving
in their case a pattern of what shall be done unto
all that shall be partakers Avith them in that first
resurrection. Moreover it is to be gathered from this day's
portion that, although those who shall be called
first to judgment, shall by that very fact know
that they are partakers in eternal life (as indeed
was certified to them, for their faith, ere they fell
asleep in Jesus), yet shall that day of judgment be
one of unspeakable moment unto them, ere they
shall know their lot. For they will be pressed in
spirit beyond measure through the fire within them
of "the spirit of judgment,* and the spirit of
burning," destroying all that hath been wrought in
them without hvely faith since their conversion
unto God in Christ ; when they first founded the
hope to be saved upon Him alone : so that although,
as is testified in Ezekiel, God will not mention!
unto them any of their sins done before they were
truly converted unto Him ; but will cast them
behind His back : yet of those done after their con
version they will undergo painful reminiscence;
being, as regards open sins actually run into,
though afterwards repented of, made to possess
them in recollection, so far as to say in the
language of Job, "I sinned J and perverted that
which was right; and it profited me not :" but
11 to 16 of chapter iii. be expressly written concerning
ministers, — a like exhortation is impliedly given to their
hearers to take heed how they build upon Christ.
* Isa. iv„ 4. f Ezek. xviii. 22. + Job xxxiii. 27.
5

66
as regards those works which they did in the Avay
of duty to God in Christ, for Avhich they them
selves, or others, might reckon them worthy of the
praise of God, made to possess in that day the con
sciousness of subjection to scrutiny of the motives
wherewith they wrought those services : and
these will, in many instances, detract from their
value. Hence there will remain in some, but little
wherein u Christ shall come* to be glorified in
them, and admired in all those who believe" —
little in them comparatively that shall be found to
abide the scrutiny of that day, as gold, silver,
precious stones abide material fire : and not a few,
alas ! shall find all their works done in the way
of duty on the only true foundation, burnt up
altogether ; so that their loss for ever Avill be inex
pressible; though they themselves be saved,! yet as
brandsj plucked from the burning — scarcely saved
—and naked, § or shorn of the glory which will
illumine those that shall shine as the stars, with a
glory never to be withdrawn from them.
Let us now briefly examine verse by verse the
portion chosen for this day's Epistle.
By the 12th verse of the 1st chapter of this
Epistle we find that the minds of Christians at
Corinth had become, at the time of St. Paul
writing it, much divided respecting the merits
of different ministers.
* 2 Thes. i. 10. f 1 Cor. iii. 15.
X Jude ver. 23 ; Zech. iii. 2.
§ 2 Cor. v. 3.

67
Some even inclined to take Apollos for their
master rather than Paul — their father* in the
Gospel : and some again, that were of Jewish
extraction, then dwelling at Corinth said, as do
Romish doctors now, that they would follow
Cephas or Peter, as being of the Church of the
Circumcision : and others again that were Judaisers
(in all probability) said they Avould be of Christ
Jesus, as He lived in the days! of His flesh under
the law.
Amidst these distracting contentions fleshly
tempers were evidently uppermost with many : and
possibly neither Paul nor Apollos were in the esti
mation of any considerable portion so worthy of
the praise of God; as Paul in the text, for instruc*
tion sake, charitably assumed, that they were
reckoned to be.
For he himself hints as much in the 6th and 7th
verses after the text.
Accordingly, throughout this day's portion, he
occupies himself with showing them all how he
would have them suspend their favourable judg
ment respecting himself and Apollos ; whereby
they might learn how to do the like in regard of
any other minister that they in reality might be
preferring before him and Apollos. Accordingly,
he began with laying down the following rule
concerning the esteem in which popular ministers
might be held. " Let a man so account of us a3
* 1 Cor. iv. 15 ; Acts xviii. 1 — 11.
t 2 Cor. v. 16. 5 *

68
ministers of Christ, and stewards of the mysteries
of God," — that is, Avho as servants labour in depen-
dance on the Lord's promise, "to be Avith His
ministers,* ahvay even unto the end of the age," to
work with them, and make their ministry effectual
— as also stewards of what bread for souls God
has provided to be set before their fellow men, not
in "enticing words of man's! wisdom," for per
suasion of their hearers unto conversion ; that the
Spirit might be looked for to accompany and bear
Avitness to that, which "is of God and not of
man." In the next verse the Apostle showed how care
ful ministers ought to be lest they look for the
praise of their hearers ; Avhich may be a hint, that
if it was not looked for, it would soon be dis
continued ; and so an end be put to fierce and
distracting contention. Let ministers of Christ
therefore think much more of what God will by
Jesus in the day of judgment disclose to them
about the genuineness of their Avorks wrought in
Jesus, than of what admirers tell them.
For, saith the Apostle, all are aware that it is
required in steAvards to be found faithful. Where
fore so far as a minister is held by his congrega
tion to be so to them, so good : but let that
minister remember how it is of more importance,
that his ministry be found unblemished! in the
sight of God.

* Matt, xxviii. 20. f 1 Cor. ii. 4. +2 Cor. vi. 3.

69
For, saith St. Paul, Avith me it is a comparatively
" small thing that I should be judged of you, or of
man's judgment."*
" Yea, I judge not mine own self : " that is, do not
conclusively decide on myself being faithful, though
examining myself daily whether I be in the faith
— living by what I preach.
" For, though I know nothing by myself!" — that
is, am not conscious of keeping anything to myself,
whereof my conscience makes me afraid — which I
cover from God by not confessing and forsaking
it — "yet am I not hereby justified : but He that
judgeth me is the Lord" — even Jesus — Who Avill,
on His Father's behalf, judge me in righteous
ness. The Lord is He " that knoAveth! the hearts of
all men," and He emphatically saith, " all the
Churches shall know that I am He Who searcheth
the hearts and reins. And I will give unto every
one of you according to your works !"
Wherefore continues St. Paul :
* Verse 3. biro avOpuwivriQ y/xipac' hence anciently an
advocate in a court of justice was called a " days-man," Job
ix. 33, in reference to the day of trial.
Eup£0?j is also a forensic word. Compare Matt, xxvii. 60,
and Philip, ii. 8.
f Ver. 3 Ovde ifiavroy avaKpivw to judge analytically, by
running up through the past course of conduct to outset in
the Christian profession.
OvSeV ifiavrtS avvoila, to know anything by oneself, is to
keep it secret. — Prov. xxviii. 13.
For the sense here given to StSixaiw/iai, see Matt. xi. 19.
X Acts i. 24 ; Rev. ii. 23.

70
" Judge nothing before the time, until the Lord
come : Who both will bring to light the hidden
things of darkness— such as no man was aware* of
being at the bottom of his proposals; and will
make manifest the counsels of the hearts — that is,
what each was aware of, and did consciously intend.
And then shall every one have the praise of God, that
" of mercy,"! not of strict justice, shall be held to
be meet for him — a treasure in heaven that faileth
not ; where no thief approacheth,! neither moth
corrupteth. " For where your treasure is, there will your heart
be also."
It is clear, that while St. Paul is here teaching
what rule of conduct ministers shall themselves
adhere to, (in regard of seeking the honour § that
cometh of God only, in all that they work by faith
on Christ, as their foundation of acceptance with
God), they themselves by so doing become a pattern
for the imitation of all their hearers, whom they
would desire to have " for their joy|| and crown of
rejoicing in the day of the Lord's appearing in His
kingdom." Wherefore in the words of the Collect
prefixed, let us join in saying, 0 Lord Jesus
Christ, Who at Thy first coming didst send Thy
messenger to prepare Thy way before Thee ; Grant
that the ministers and stewards of Thy mysteries
may likewise so prepare and make ready Thy way
* Luke ix. 54 ; 1 Tim. y. 24, 25,
t Ps. lxii. 12. + Luke xii. 33,
§ John v. 44, || 1 Tim, ii. 19,

71
by turning the hearts of the disobedient to the
wisdom of the just, that at Thy second coming to
judge the world we may be found an acceptable
people in Thy sight, Who livest and reignest with
the Father and the Holy Spirit, ever one God,
world without end. Amen.

ON THE GOSPEL
FOR THE THIRD SUNDAY IN ADVENT.

Matt. xi. 2, 3.
"Now when John had heard in the prison the works of Christ>
he sent two of his disciples.
"And said unto Him, Art Thou He that should come, or do we
look for another ?
In the Collect prefixed to the portions for this
day out of the Epistles and Gospels, John Baptist's
manner of discharging his commission to prepare
the Avay of the Lord is held up before the ministers
of the message of reconciliation in the succession
under the Apostles, for imitation during this first
age in the kingdom of heaven, preparatory to His
second coming to judge the Avorld.
It will therefore be advisable to gather from this
portion for to-day out of the Gospels, coupled with
other verses in Connection, what testimonies our
Lord here gave to His forerunner's acquittal of
himself in this duty :
And afterwards to enumerate the particulars
in John's discharge of his errand wherein Christ's
ministers of this age are to be like him, if they
would have like gracious acknoAvledgment of their
faithful labours in their Lord's behalf on their
arraignment before the judgment seat, at His
second coming in the glory of His Father.
We find by the first verse of our text, that John

73
Baptist had at this time been thrown into
prison, and that, upon his disciples there reporting
to him the Avorks of Christ, he sent tAvo of their
number to Jesus to ask Him,
Art Thou He that should come ? or do Ave look
for another ?
The original word here translated, " He that
should come"* may, if the context requires it, bear
that sense, as may be seen by Martha's use of the
same word in John xi. 27; where, in reply to a
question put her by the Lord Jesus, she confessed,
" Yea, Lord, I believe that Thou art the Christ, the
Son of God, that should come into the world." But
the usual and direct meaning of the original word
on ordinary occasions, is " He that is to come; " as
may be seen by its use in Rev. i. 4, where the
Father is referred to under the description of " He
which is, and which was, and which is to come!'1
The reason of the translators of our Authorised
Verson adopting the meaning of this word found
in their text was the supposition, that the context
indicated John's temporary perplexity in his im
prisonment about the genuineness of Jesus' claim
to be the Christ : on which account Ave suppose it
to have been assumed by them, that the Lord
Jesus in the reply borne back to John significantly
said " Blessed is he, whosoever shall not be offended
in Me."
To us on the other hand it is utterly offensive
to think that John Baptist fell into temporary
* Ver. 2. 6 ipyjunvoc.

74
doubt upon the very subject for which he was
specially sent to bear unwavering testimony.
We say this on the following grounds. Firstly,
St. Matthew significantly says that when " John
had heard in prison, the works," not of Jesus, but
" of Christ," he sent two of his disciples.
The works of Jesus referred to were no doubt
of the same class with those Avhich Jesus bade
John's disciples go back and tell him of; as being
in some instances seen by them, and in others
heard of.
A very unlikely occasion this, for John Baptist
doubting about Jesus being the Christ !
Moreover John's sending his message to Jesus
implied his readiness to believe anything soever
that Jesus might say about Himself: and in short,
that he at that moment honoured Jesus at least as
profoundly, if not much more, than the commission*
of Priests and Levites sent from Jerusalem to ask
John whether he Avere the Christ, honoured him.
Would it also, have been likely that the Lord
Jesus should have forthwith proceeded, after the
departure of John's disciples, to extol him in the
hearing of the multitude as being no "reed shaken
Avith the wind ;" if the arresting of his ministry in
so early a stage of his Lord's marriage-week by
imprisonment, had sufficed to obscure in his mind
the testimony granted him from heaven at his
baptism of Jesus ?
It was for Christ's sake that John came!
baptizing Avith water, that he might then have a
* John i. 19. f John i. 31.

75
Personal knoAvledge of Him, Whom he was in
general terms commissioned to precede.
What probable reason then can be imagined for
John's sending the inquiry, as we understand it,
" Art Thou He that is about to come, or do we
look for another ? "
Let it be remembered how John from outset
pointed his disciples' attention to Jesus as " the
Lamb* of God, Which taketh away the sins of the
world." Let it further be admitted that this language
applied to Jesus indicated John's knowledge of the
Scripture, (being a prophet,) that Jesus should be
as a Lamb slain in sacrifice for the sins of the world.
Then perhaps it will be allowed, that John's
own hindrance from further discharge of his
ministry might lead him to dwell on the similar
hindrance expressly appointed in Scripture for his
Master's ministry in the flesh, by cutting of Him
off in the midst of His marriage-week.!
Let us then only suppose John to have followed up
the pattern! avowedly given Moses in the Levitical
ritual on the day of his consecration§ of the taber
nacle, touching those services to be offered to God
in the great day for making reconciliation for
iniquity in the true tabernacle which the Lord
pitched, and not man — how that Jesus, (being the
Lamb slain for sin, and raised again to be the
* John i. 36.
t John iii. 29, 32; Judges xiv. 17; Dan. ix. 27.
X Exod. xxv. 40; Heb. viii. 5.
§ Heb. ix. 18—22.

76
High-Priest), should bear up His own blood
into His Father's presence, in that which answers to
the holiest of all in the highest heaven — and may
it not be reasonably supposed that John hereupon
sent his two disciples to inquire of Jesus, whether
upon performance above of His Personal mediation
as the High Priest of His people, He should Him
self forthwith return? or, commission "another"*
of a different order to Himself — that is, only a
man — to carry on the preaching of the Gospel, till
" the saints! should take the kingdom on Christ's
behalf?" For, in that case, John himself might
be satisfied that he, who was commissioned to go
before " the face of the Lord " to prepare His way,
would not be after that imprisonment any further
employed in his ministry as a forerunner. Whereas,
if Christ should return in Person to this earth at
the end of His marriage-week to receive His Bride
— the Hebrew-Christian Church — into His own
land ; then might John have hope to be employed
to prepare His Master's way, if once more at
liberty, for any days of the marriage-week, that
might after His sacrificial death in the midst of
that week, remain to be fulfilled.
This we incline to think a probable reason for
John's message to Jesus. Let us noAv see how this
supposition tallies with all the observations subse
quently made by the Lord Jesus on this occasion.
The Lord Jesus so ordered His reply, as to shoAv
it to be His Father's pleasure, that those who
* Matt. xi. 3. f Dan. vii. 18—27.

77
folloAved John Baptist should not have from Him
that same measure of illumination concerning the
things of the kingdom of God, Avhich should be the
privilege of those who became disciples of Him
self. John's office was to send his disciples to Christ;
even as he had at the beginning of the ministry of
Jesus pointed Him out to some of them, and bid
them leave him for his Lord.
But the duty of the Lord Jesus, while rendering
ample acknowledgment of John's commission as a
prophet, without holding direct communication with
him (which would have impaired in some eyes the
independent character of John's testimony to Him),
was to leave on John's disciples the impression,
that if they Avould attain to full enlightenment
concerning all the counsel of God in the kingdom
of heaven, they must leave John for Him.
Accordingly, in the reply which John's disciples
Avere charged to bear back, Ave find Jesus referring
afresh to those works of Christ, Avhich had already
stimulated John to put to Jesus the question
before us. This in our judgment was as much as
to tell him, " be content with what testimony the
Father is pleased to grant of His being with Me :
remember also how His gospel is preached to the
poor* in spirit — the meek ; and be comforted with
the assurance from Me ; that, although it is not the
will of My Father that you shall be explicitly told
whether I am to return immediately from heaven
* Isa, lxi. 1, and ver. 29 of Matt. xi.

78
after having ascended up within the veil " to make
reconciliation* for iniquity and bring in everlasting
righteousness; " or, whether there be a long time!
appointed to intervene before I return unto Israel
(after the manner of Moses coming forth from the
holy of holies at its consecration! to sprinkle the
representatives of His people with His blood and
re-admit them to the temple then to be erected in
their midst — a type of His true tabernacle — )
" Blessed is he, whosoever shall not be offended in
Me!" Now in confirmation of this view let it be
observed, hoAV that when Jesus Himself was about
to be made as the Lamb slain for the sins of the
world ; and to be raised up, that He might as High
Priest for ever after the order of Melchisedec enter
within that veil hiding the holy of holies above;
He gave His chosen apostles, for their encourage
ment concerning the manner wherein they should
discharge the ministry of reconciliation in His
stead till His return in Person, a reply of precisely
the same tenourwith that sent to John's inquiry;
(which may therefore be the more readily assumed
to have been on the same subject) and further told
them unasked what, on John's asking for informa
tion on that point, had been withheld from him ;
namely, that during His Personal absence, by
reason of His prayer unto the Father, His Father
Avould send them " another § Comforter " not of a
* Dan. ix. 24. f 1 Thess. ii. 16. + Heb. ix. 18, 19.
§ John xiv. 16, aWoc, not irepov UapciKXrjTov

79
different kind to Himself — but such another as He,
to be with them — " even the Spirit of truth."
Accordingly our Lord's reply to John's disciples
(interpreted in the light of this, which He at the
time of His departure to the Father explicitly
gave to His own, saying,
" Verily, verily,* I say unto you, he that
believeth on Me, the works that I do shall he do
also, and greater works than these shall he do
because I go to My Father ' ')
is equally a reply to His ministers during
this whole age until His Personal return ;
who are to be thankful for what testimony
by their ministry the Father is pleased to
think sufficient to lay all hearers and eye
witnesses under a moral obligation to repent
towards Him and beheve in Jesus.
Because, the opening of men's understandings
to see the outrage done to God by their sins —
Yet, see the peace freely provided for them
through faith in the atoning life-blood of His Son —
And see, too, the imputation of His righteous
ness unto them, for that faith — so that they upon
asking for the Holy Spirit gain it, and thereby
are raised up in Christ in newness of life to
cease from their former sins and do works meet
for repentance —
Is a greater miracle of divine mercy, and far
more to God's glory in Jesus, than those Avorks
wrought by Jesus on men's bodies.
* John xiv. 12.

80
Although, therefore, there may be during all this
age in the kingdom of heaven much murmuring
among carnally-minded Christians against the
Father upon occasion of the lowly and precarious
Avay in which the faithful ministers of His word
gain of hearers, that are meek and poor in spirit,
conscientious exaltation of Jesus to be Lord and
King of Israel in their hearts ; and, by their
example, in the several nations where they live,
shoAv Him forth amidst much difference of opinion
and strife of tongues :
Yet let it be their comfort to remember,
¦" Blessed is he whosoever shall not be offended
in Me."
Immediately upon the departure of John's
disciples the Lord Jesus commenced an animated
eulogium on him in the hearing of the multitude ;
who, as we gather from our Saviour's words, had
been attendants on John's preaching, as then on
His. What, asked He, Avent ye out into the wilderness
to see?
To go out so far from your homes, at such dis
comfort and pecuniary disadvantage to yourselves,
would imply, that there was something John said
making it worth your while to take so much
trouble. Found you him then when you reached
his presence, a reed shaken with the wind? — that
is, a timid, time-serving teacher — bating his breath
in the presence of dreaded opponents — ready to
unsay what he had said, rather than abide the con
sequences ? No ! But Avhat went ye out for to see ?

81
Would you think of going there to look for a man
Avearing soft raiment — brought up in the lap of
luxury — shrinking from privation — and only con
sulting his ease ? No ! Such lovers of rich
clothing are to be looked for in the mansions
of the wealthy or in a king's palace. What then
went ye out at such trouble to yourselves to
see? You will tell me, a prophet; and I reply
good reason had you to reckon him this, for this is
he of whom it is written, " Behold,* I send My

* By 2 Peter i. 21 we learn that the Holy Ghost, Who moved
men of old to utter prophecy, retains the right, conceded to
all authors, of subsequently signifying the authentic sense
wherein He used the words of that prophecy ; and, if
desirable, to adapt them unto the circumstances of His
saints at a later stage in the Church's progress heavenward.
Thus in Matt. iv. 10 the Lord Jesus, in quoting Deut. vi. 13,
inserted " only " after "Him" to make more emphatic and
definite the signification of the verse quoted. So, too, in Gal.
iv. 30, St. Paul authoritatively teaches in what sense the Holy
Ghost took the words of Sarah spoken at Ishmael in Gen. xxi.
10-12. So, too, in Heb. x. 5 the same Apostle shows " but a
body hast Thou prepared me " to be at the time of the Epistle
to the Hebrews being written a preferable enunciation of the
Holy Ghost's meaning, respecting the building up of the
mystical body of Christ during this age through His preach
ing to the great congregation in the persons of His ministers,
than the words, " mine ears hast thou pierced " in David's
day. So, too, at the time of St. Paul writing the First
Epistle to the Corinthians K\i>[ievov in 1 Cor. xi. 24 was
shown by the Lord Himself to be appropriate as applied to
the consecrated bread — when, at the institution of the Supper,
lilofxtvov, Luke xxii. 19, was preferable because " a bone of
Him should not be broken." — Ps. xxxiv. 20, Exod. xii. 46.
On this ground St. Paul, in Rom. xv. 12, on the Holy Ghost's
6

82
messenger before Thy face, which shall prepare Thy
way before Thee ! Wherefore there is not a
greater born of woman than John the Baptist;
nevertheless, he that is comparatively a little one
in the Kingdom of God is greater than he." But
how greater? — not in respect of being " constant
in speaking the truth — bold in rebuking vice, and
patient in suffering for the truth's sake " — but in
respect of sharing in the illumination concerning
"all the Counsel of God" brought by the Spirit,
poured out upon Jesus our Lord Avithout measure,
for us who believe : whereas John came " in the
Spirit * and power of Elias " — that is, had such a
measure of illumination concerning God's way of
salvation through faith in Christ, as was shown to
Elias. Then the Lord Jesus bade His hearers be in
earnest about seeking to enter the kingdom of
heaven by repentance towards God and faith in
Him, as John used to urge them to be : adding, in
conclusion, " If ye will receive it, this is Elias who is about
to come:"! here we know not how our translators
could feel satisfied with making the original words
mean, "which was to come:" for they cannot
fairly bear that meaning. May it not, however, be
monition, spoke more explicitly than He had moved Isaiah to
do in xi. 1 and 10 about Jeaus rising to reign over the
Gentiles : and the issue has abundantly verified the prophetic
alteration !
* Luke i. 17.
f Matt. xi. 14. 6 /xiXXhty ip-^ea^ai.

83
supposed that the Lord Jesus here graciously made
answer to what John had particularly inquired
about ?
Jesus had just said, that John's pre-emi
nence among prophets consisted in his being sent
before the face of the Lord to prepare His way.
Now, therefore, upon His adding — " this is Elias
who is about to come" — that is, " before the
great and terrible* day of the Lord" — what was
this but to imply, that He in His own Person is to
come back from heaven to His Israel, as John
Baptist expressly asked Him to say?
Now, as John Baptist himself was not! Elias,
but came " in the spirit and power of Elias ;" so,
when the words of Jesus in this place respecting
John Baptist shall be fulfilled, will it not be con
formable with analogy to think, that one in the
spirit and power of John Baptist will come before
that great and dreadful day for the performance of
the preparatory mission to the Jews before the
three and a-half days of the marriage -week, yet
remaining,! be kept with them ; as also, one in
* Mai. iv. 5.
t John i. 21. Justin in his Dial, cum Tryph. compares
God's transfer of a portion of Elias' spirit to John with that
of the Spirit on Moses to Joshua, by the laying on of his
hands. See page 269 : Numb, xxvii. 18.
X It is assumed, that the ministry of the Lord Jesus lasted
thirty months or two and a-half years : according to which
computation— taking each day of the marriage- week prophe
tically to denote a year — there would remain three and a-half
years since the midst of the week wherein Messiah was cut off,
to be yet fulfilled with the Jews preparatory to the seventh,
6 *

84
the spirit and power Of Elias ? In Rev. xi. 3, there
seems to be a notification of two such witnesses,
mercifully granted to the Jews ; because of the
great disadvantage they would otherwise be at that
time left under in preparing for the return of their
Lord ; seeing that the Christian Church among
the Gentiles in that day (probably after the first
resurrection shall have taken place), will have
thrown sore stumbling-blocks in the way of His
ancient people's believing on Him.
In conclusion, it remains for us to inquire
wherein Christ's ministers of reconciliation in suc
cession under the Apostles, during this entire age
until their Lord's return to judge the world, have
in John Baptist's discharge of his commission an
invaluable model for imitation.
First, let Christ's ministers everywhere make
" opening of men's eyes" through the preaching of
Christ's Gospel, "so that they turn* them from
darkness to light, and from the power of Satan
unto God" — the most precious testimony (borne
by the " Three in heaven bearing! witness")
to the authority wherewith they teach and preach.
Next, let them, as did John, send their hearers
to inquire in the Gospel about Jesus Himself,
that they may learn thence, " what to think of
Christ."J
whereon the Lord Jesus as the Bridegroom shall receive the
Hebrew-Christian Church — the Bride — unto Himself in the
Lord's land. Now in Revelation, those three and a-half
years seem to be referred to.
* Acts xxxi. 18. f 1 John v. 7. J Matt. xxii. 42.

85
Let them, again, so aim at " constancy* in speak
ing the truth, and boldly rebuking vice," as never
to be timid and time-serving, like reeds shaken with
the wind, nor given to luxury and shunning of the
ministry of reconciliation because of the remune
ration day by day being so slender, as not to
admit of more than bare necessaries.
Lastly, let them be mighty! m ^he Scriptures,
that they may be prophets of the Lord indeed,
because expounders of His word : meek withal, —
and watchful against being offended in Him,
because of the hardships to be encountered in ful
filling! their ministry.
And when " the chief Shepherd§ shall appear,"
we may learn, by His cordial approval of John,
Avhat shall be " the praise of God to every one of
them." * See the Collect for the festival of John the Baptist.
t Acts xviii. 24. J Acts xx. 24. § 1 Pet. v. 4,

ON THE EPISTLE
FOR THE FOURTH SUNDAY IN ADVENT.

Philip, iv. 4.
" Rejoice in the Lord alway ; and again I say, Rejoice ! "
Let it be remembered how, in the Collect for
last Sunday, John Baptist's manner of discharging
his commission to go before the face of the Lord
to prepare His way, was held up to the ministers
of Christ's Gospel in succession under the Apostles,
as an example for their imitation in preparing their
hearers for Christ's second coming.
Let it further be observed how in this day's
portion out of the Gospels John Baptist is seen to
prepare his Lord's way by admonishing his hearers
of that Lord being, though undiscerned, present.
among them in mortal flesh.
He at the same time bare witness to the reve
rence wherewith he himself behaved in His pre
sence, to the intent that his hearers might do the
hke, and look for baptism with the Lord's Spirit,
whereby alone fallen men can be fitted to serve
God in Christ acceptably.
Here there is to be seen the appropriateness of
this day's portion out of St. Paul's Epistle to the
Philippians ; at the commencement of which stand
those words of the text — " Rejoice in the Lord
alway ; and again I say, Rejoice!"

87
In interpreting these words attention is to be
paid to St. Paul's OAvn interpretation of them in
the third chapter of his epistle at the first and two
following verses.
The Apostle there Avrote : "We are the circum
cision, who Avorship God in the Spirit, and rejoice
in Christ Jesus, and have no confidence in the
flesh." The Spirit wherewith St. Paul here testified
that he worshipped God, was not his OAvn spirit
(though that of course must be engaged in what
ever a man does earnestly), but it was the Spirit of
God, wherewith they that repent need to be
renewed — that Spirit wherewith John Baptist in
this day's Gospel testified, that the Lord Jesus
baptizes them that repent towards God with faith
in Him, which worketh* Avithin them by love of
His commandments.
St. Paul expressly contrasts his own worship of
God in the Spirit, with his unbelieving country
men's worship of God in the flesh; whereby he
means, in the strength of their own carnal will
alone according to the letter of the Law, moral and
ceremonial. St. Paul added, that he himself, while worship
ping God in the Spirit — that is, by yielding him
self to what portion of the Spirit of Christ was
within him, that its fruit might be paramount —
rejoiced in Christ Jesus ; or in other words, relied
not on that fruit! °f the Spirit, rendered by him,
* Gal. v. 6 ; James ii. 26 ; John xiv. 15 ; Luke xi. 13.
t Ps. cxxx. 3, 4. See also Clement's first epistle to the

88
to procure him justification ; but on the perfect ful
filment of God's law wrought by Jesus in the days
of His flesh, being made the believer's own upon
burial of him by the Holy Ghost into the new
manhood of the Lord Jesus; as baptism certifies
to be in the first instance granted unto him, and
the Lord's Supper to be subsequently maintained
in him.
For hereby the believer is incorporated with
Christ, and has in the sight of God Avhat Christ*
wrought and is entitled to by the law, or by the
promises, for the believer's OAvn justification from
the law's demands upon him in the flesh.
This incorporation of the believer Avith Christ
Jesus the Lord in His new manhood is accom
plished, as has%above been said, by the Holy
Ghost's burial of him, for his faith into the sacri
ficial " dying"! °f *ne Lord Jesus — that is to say,
into the human quickening spirit, the water,! and
the blood draAvn with the soldier's spear § from the
Saviour's side Avhile on the cross.
No one can receive || of the Spirit of Christ, Avho
is not first joined by the Holy Ghost unto Christ
in His sacrificial dying : but when for his faith this
Corinthians, chap, xxxii. "And we therefore, having been
by His pleasure called in Jesus Christ, are justified, not by
ourselves, not by our wisdom or understanding, or piety, or
works which we have done in holiness of heart, but by faith,
through which God the Almighty hath justified all from
eternity." * Col. ii. 10. f 2 Cor. iv. 10. t^v vixpuaiv not Oavarov.
X 1 John v. 8, with which compare 1 Cor. xv. 45 ; John v. 21.
§ John xix. 34. |[ Matt- *vi. 18 ; Ephes. ii. 22,

89
is done in one ; then, so soon as he from out of that
portion of the new manhood of the Lord Jesus in
his heart, asks of the Father a measure of the
Spirit of Christ — the Spirit of sonship* — where
with to serve God in the Spirit, and rejoice in
Christ Jesus, and put no confidence in the flesh,
the Father will assuredly grant this grace; and
Jesus — the glorified Head of His mystical body —
will breathe! °f His Spirit into that praying
member. Here now is to be seen the reason of the
Church's ancient doctors causing to be prefixed to
this day's Epistle and Gospel a Collect which
provides that we shall ask for continuance of our
share in Christ's new manhood, and of a measure
of His Spirit, wherewith to be renewed — its words
being —
O Lord, raise up (we pray Thee) Thy power
(which is, as St. Paul testifies to us who believe)
Christ crucified! — " an<^ come among us " — that is,
in the person of the Holy Ghost§ — the Comforter
¦ — " and with great might succour us " — to wit,
with that " strength "|| of heart in love of Christ's
commandments, Avhich is the effect of the Spirit of
Christ renewing us — " that whereas, through our
sins and wickedness we are sore let and hindered
in running the race set before us" (on which
* Gal. iv. 6.
t John xx. 22 ; Rom. viii. 27. " He that searcheth the
heart knoweth what is the mind of His Spirit.''
+ 1 Cor. i. 24. § John xiv. 17.
|| Rom. v. 6.

90
account we need to ask daily for reneAval)* " Thy
bountiful grace and mercy may speedily help and
deliver us, through the satisfaction of Thy Son our
Lord " — that is to say, through the merits of His
sacrificial death ; " to Whom with Thee and the
Holy Ghost be honour and glory world without
end. Amen."
An explanation having been now given of the
doctrinal teaching concerning the Avay wherein we
mortal men may attain this blessed strength of
heart wherewith to worship God in the Spirit,
rejoice in Christ Jesus, and have no confidence
before God in the flesh — or, in what we can do by
our good works, for maintenance in a state of grace
before God — it will here be opportune to observe
how St. Paul, from what we know of his outward
condition at this time, with extraordinary self-
denial exemplified in his own person this exhor
tation. He was at Rome under liability to be any day
summoned before the Emperor — dwelling in his
own! hired house but chained to a soldier! who
kept him in his custody.
How wearisome was this bondage, may be in
some degree conceived; and we find St. Paul
making its acknowledged burdensomeness an occa
sion for appealing to his hearers' sympathy in his
behalf, when he would have them receive the grace
of God by the Gospel which he preached, and
* 2 Cor. iv. 16. f Acts xxviii. 30.
X Acts xxviii. 16.

91
adorn it by unreserved compliance with its require
ments. Thus to the Ephesians* he wrote
" Pray for me, that I may boldly make known
the mystery of the Gospel, for which I am an am
bassador in bonds."
To Timothy! he wrote
" Onesiphorus oft refreshed me, and was not
ashamed of my chain."
Hence it may be seen with what self-denial St.
Paul said in the text " Rejoice in the Lord alway,"
and then — as if redoubling his self-surrender to
the glory of his Lord, added — " Again I say,
Rejoice ! "
But, (as was observed in the discourse on the
portion out of the Epistles for the second Sunday
in this season) such joy, however eminent, is only
occasional; the settled state of the Christian is
peace : for in that place was set before us how St.
Paul had prayed " Now the God of hope! n^ you
(not with all peace and joy but) with all joy and
peace in believing, that ye may abound in hope
through the power of the Holy Ghost."
In entire accordance herewith it is to be observed,
that while in the commencing words of this day's
Epistle he wrote with such arduous self- surrender
" Rejoice in the Lord alway;" in its closing words
he saith "the peace of God, which passeth every
conception, shall keep your heart and mind in
Christ Jesus " — thereby showing peace to be the
believer's ordinary condition — joy but the occasional
one — in Jesus before God.
* Ephes. vi. 19, 20. 1 2 Tim. i. 16. J Rom. xv. 13.

92
In the second verse of this day's portion AA'here
the Apostle added,
" Let your moderation be known unto all men."
" The Lord is at hand."
The word in the original for moderation is literally
" comely demeanour :" but since this is intended by
the Apostle to be a fruit of the Spirit and not a
merely constitutional habit of body in us, " modera
tion" (which is a mental act) serves better than the
words " comely demeanour" to shoAv that it is of
the Spirit — something not merely outward, but
rising up from the renewed heart to the counten
ance in expressive benevolence; so as to be knoAvn
unto all men — not for man's admiration, but as
being cherished by a believer out of reverence
towards the Lord, Who is the glorified Head of
that mystical body whereof we, who have the
sacrificial dying of His new manhood in our hearts,
are living members ; so long as we have His Spirit
renewing* us, and no longer.
This is the sense in which "the Lord is at
hand " — or, as it might be otherwise translated, " is
nigh" — being a quotation out of the Psalms,!
whereof the whole sentence is, " The Lord is nigh
unto all them that call upon Him, yea, all such as
call upon Him faithfully." Whence it appears,
that Christ before He took our nature was in His
Spirit as nigh to the believer, as at present.
But since His taking of our nature into union Avith
His Divine, He performs all personal acts, such as
breathing of His Spirit into us for our baptism
* Rom. viii. 9; John xv. 1, 2. f Ps. cxlv. 18.

therewith, in His human nature — whether ascended
and glorified, as it is in His own proper Person at
the right hand of His Father — or in that part of it
Avhich, at His Ascension, He left on earth in the
hearts of His faithful members, appointing it to be
continued in them* by the Holy Ghost ; (as it has
been from that Divine Person's descent until this
day ; and shall be, until! the Lord's own return
in Person at the end of the age.)
Hence, although "the Lord is at hand" — or,
" nigh unto all them that call upon Him, yea all such
as call upon Him faithfully," Scripture forbids us to
to think of Him as Personally hovering near ; being
" aboATe,! at the right hand of God."
But His new manhood— the quickening human
spirit, the water and the blood (which is not
divided§ from that portion thereof included in His
own glorified Person, in which " death|| hath no
more dominion") is "nigh us" — yea, in our hearts
— by faith.
Nevertheless His faithful people are not to wor
ship that part of His new manhood which is, with a
measure of His Spirit, in their hearts ; though
Christ be thereby in them — the Hope^f of glory
— for that would degenerate into self-worship. But
we are to hold the Head** of the body — the
Personal Lord— " at the right hand of God."
Nor yet are believers permitted by the revealed
* Ephes. ii. 21. t Heb. ix. 28. + Col. iii. 1.
§ 1 Cor. i. 13. || Rom. vi. 9.
f Col. i. 27 ; Heb. vi. 18.
** Ephes. iv. 15, 16 ; Col. ii. 18-20.

94
Avord in the New Testament to worship the sub
stance of Christ's body with its Spirit indwelling
(if even it were, as Romish doctors contend) in
the sacramental water of Baptism, or in the
sacramental bread and wine of the Lord's Supper,
on consecration thereof by the officiating minister.
The substance of Jesus is no more to be wor
shipped apart from His glorified Person as a Man
(Which can be only in one place at a time — namely,
during this age, "above at the right hand of
God") than is the substance of God in us, " in
Whom* we live and move and have our being."
For this, when done by Brahmins, is by Romish
doctors no less loudly denounced than by Pro
testant, as being Pantheism: yet, worship of the
substance divine and human of Jesus, which Romish
doctors inculcate, might by Protestant ones be
called Pan-Christism.
For it is precisely such an abuse of the revealed
doctrine concerning Christ's nearness unto them
that believe in Him, as is that by the Brahminical
priesthood of the Father's omnipresent Spirit.
The Lord Jesus in His glorified Human Person
being in undivided union with all His mystical
members is practically nearer to them, than is the
head! of any one among them to its own limbs.
To Him the distance of God's right hand above
* Acts xvii. 28.
f Thus Hooker, in the VTIIth Book of his Ecclesiastical
Polity, wrote — " To be in such sort united unto the Church
as He is ; to work as He worketh, either on the whole
Church or upon any particular assembly, or in any one man,
doth neither agree, nor hath any possibility of agreeing, unto
any one besides Him."

95
from this earth, where are His suffering members,
is virtually no more impediment to communication
with this or that member or many simultaneously
in special measures, than is that distance a bar to
our leaping it instantaneously in imagination.
But the chief point to be remembered, when
dwelling on the Lord's nearness, is that we be of
becoming demeanour or moderation, as though
mindful of being in His presence, and seeking the
guidance of His eye.*
This " moderation" is in itself a manner of
rejoicing in the Lord ; and so too, is that injunc
tion in the next precept, " Be careful! for nothing,
but in everything by prayer! an(^ supplication,
Avith thanksgiving let your requests be made
known unto God ; and the peace of God which
surpasseth every conception shall keep your heart
and mind — your affections and reasoning faculty —
in Christ Jesus."
Hereby is meant that the child of God through
firm belief that the Lord Jesus on His Father's
behalf administers His providential government,
* Ps. xxxii. 8.
f Ver. 6. The original word here rendered " Be careful
for nothing," yujjStV fiepifivart, does not forbid prudence
(which God requires at all times to be used) (Prov. viii. 12),
as Jacob is recorded to have done in Gen. xxxii. 7-23, while
he remained to pray. Moreover, the Apostle, at ver. 10,
commends their "care" of him; using another word to that
here translated "careful." It might have been preferably
translated, " Be distracted for nothing."
t It is observed by Dean Alford that Trpoo-evxfj and Setjaei
have the article prefixed, because for a special object : but
Euvacioriac has not, because for a general object.

96
is not to be at his wits' end or distracted beyond
measure about anything however needful for him
or his in this life ; but after having done all in his
power that prudence and experience show to be
requisite on man's part for securing the object
desired, the matter is to be left by prayer and
supplication in God's hands ; taking care on no
account to omit thanksgivings for what He doth in
Christ Jesus for the soul ; wherein there is no
uncertainty about His bestowal of what Ave ask
for, however He may deny one earthly things.
Then shall the believer find the peace of God
through the Holy Ghost the Comforter's ministra
tion of Christ's new manhood and renewing spirit,
keeping* guard over his heart and mind in Christ
Jesus, as the soldier to whom Paul was chained,
over him.
Let us then in the words of the Collect join in
praying— 0 Lord, raise up (we pray Thee) thy power, and
come among us, and with great might succour us ;
that whereas, through our sins and wickedness, we
are sore let and hindered in running the race that
is set before us, Thy bountiful grace and mercy
may speedily help and deliver us; through the
satisfaction of Thy Son our Lord, to whom with
Thee and the Holy Ghost be honour and glory,
Avorld without end. Amen.
* tppovprio-ei with which compare the Psalmist's words at ver.
20 of Ps. cxlv. and Acts xxviii. 16 ovv r<j> tpvXatrtrovri avrov
BTpaTl&lTT).

ON THE GOSPEL
FOR THE FOURTH SUNDAY IN ADVENT.

John i. 19, 20.
" This is the record of John : When the Jews sent Priests and
Levites from Jerusalem to ask him, Who art thou?"
" And he confessed and denied not, but confessed ; I am not
the Christ."
In the Collect for last Sunday the example of
John Baptist in preparing among his countrymen
the way of the Lord against His first coming was
held up for the imitation of all put in trust with the
ministry of reconciliation during this age, in pre
paring their hearers against the Lord's second
coming. Accordingly in the portion out of the Gospels
for this day an account of " the record of John
Baptist " has been provided for meditation.
Let this record therefore, in the first instance,
be carefully dwelt on.
And afterwards the points singled out, wherein
ministers of the Gospel in the present succession
under the Apostles ought to imitate him.
Supposing that John Baptist had been by this
time for about two years fulfilling his commission,
the fact of that honourable deputation of Priests
and Levites, sent by so influential a court in Jerusa
lem as the Sanhedrim, proves him to have acquired
7

98
in a comparatively short time an unprecedented
popularity. There were however certain special reasons for
John Baptist receiving attention from the Priest
hood. Firstly we learn from the first chapter of St.
Luke's* gospel that he was of a Priestly family :
his birth too was quite as supernatural as that of
Isaac the progenitor of the Israelitish nation: if
therefore the Priesthood only bore these incidents
in mind they would be prepared to look for some
Divine revelation from him. Moreover his austere
mode of life reminded them of the ancient prophets,
more particularly Elijah ; " in the spirit and power!
of whom " it had been predicted that he should
come : also raiment of sackcloth! and food of
locusts and wild honey agreed with the Pharisees'
notions of eminent sanctity. Added to this, his
doctrine was in keeping with his habit of hfe.
Upon the arrival of the deputation, their inquiry,
Who art thou? denoted the reverent esteem in
which they helcl him. He, however, in his reply
hereto made answer at once to their thoughts,
without waiting for them to express, in plain
terms, what " all men mused§ in their hearts."
Far from maintaining an ambiguous reserve
about what was uppermost in their thoughts, (as
though willing to avail himself of the heed they
gave him for his own purposes,) which mere self-
seeking ministers would do, he with an ingenuous
* Luke i. 5. f Luke i. 17.
+ Matt. iii. 4. § Luke iii. 15.

99
desire to disabuse their minds of a notion from
which he shrank back with no ordinary emotion
" confessed, and denied not, but confessed, I am not
the Christ ! "
Here it may be asked how might it come to pass
that any should suppose him to be the Christ?
The Priests kneAV that the Christ should be of
David's lineage; yet they clearly thought that
John Baptist might be He. Let it then be remem
bered that the Virgin Mary and Elisabeth, the
mother of John Baptist, were first cousins :* now
supposing them to be the daughters of two sisters,
and those sisters of the house of David, we can at
once see hoAV John Baptist, by the mother's side,
might be reckoned to have the blood of David in
his veins; so as to be "of the fruit! °f David's
body," which the Christ should be.
But John conclusively disclaimed this ground
for supposing him to be the Christ.
And they asked him, What then ? Art thou
Elias ? Now there was a sense in which, had
he been disposed to avail himself of their implicit
reverence for him, he might have ansAvered in the
affirmative hereto : for the Lord Jesus Himself in
that sense subsequently said of John, " if ye will!
receive it this is Elias, who is about to come."
Seeing that, as the angel Gabriel testified, "he
should go before the face of the Lord in the spirit
and power of Elias." But John was bent on self-
abasement in the presence of this influential
deputation, that had been sent to do him honour ;
* Luke i. 36. f Ps. cxxxii. 11. J Matt. xi. 14.
7 *

100
while he wished to fill them rather with thoughts
of that Lord before WThose face he was sent, to
prepare His way. Accordingly he bluntly said " I
am not Elias :" again they asked — Art thou that
prophet ? namely, that predicted by Moses*
whom the Lord should raise up unto them of
their brethren, like unto Moses himself, in being
a Lawgiver or Leader and commander of the
people ? and John answered, No. Then said they
unto him, who art thou ? that we may give an
answer to them that sent us ; what sayest thou of
thyself ? He said, " I am the voice of One crying
in the wilderness, ' make straight the way of the
Lord,' " as said the prophet Esaias. The profound
lowliness in John Baptist is assuredly to be seen
in his interpretation of this prophecy in Isaiah
concerning him. Through humility it had not
escaped him, that he was to be distinguished!
from the One crying in the wilderness, by being in
fact the voice used by that One.
For in the 6th verse! following that quoted by
John Baptist, it had not been overlooked by him,
that there should be a conversation between him —
the voice — and the One who used his voice.
For in that 5th verse we read, " The Voice said
(as he was bid) cry !" " then he" — that is, the
voice — "said" (to Him that bade him) "what
shall I cry ?" and that One replied, " All flesh is
* Deut. xviii. 18. This inquiry, on the authority of the
Priests, shows that they thought it remained up to that time
unfulfilled. And Peter, in Acts iii. 22, as also Stephen, in
Acts vii. 37, showed it to have been fulfilled in Jesus.
t So Justin. X Isa> *!• 6.

101
grass, and all the goodliness thereof is as the
flower of the field."
So persistent a resolve on self-abasement in the
presence of hearers ready to take him for whatever
he would declare himself to be, produced in the
deputation a faltering embarrassment denoted in
the tautological expression " and they asked him,
and said unto him, why baptizest thou then, if
thou be not that Christ, nor Elias, neither that
prophet ? "
This question suggests to us that the commission
to baptize was considered to denote that the
Divine Messenger brought by revelation from God
a new article of the faith ; belief in which, by them
that were already born of God, would be necessary
to salvation.
Thus Moses, who brought from God the law
ceremonial and moral (which it was compulsory on
those who were already born of God, under the
covenant symbolised by Sarah,* to receive, as
they hoped to be saved) came baptizing : for " all
Israel! were baptized unto Moses in the cloud and
in the sea." So too John came baptizing and
requiring that they should believe! on Him that
should come after him, that is on Christ Jesus.
Also the Lord Jesus came§ baptizing, in order
that those who heard His gospel should believe in
their need to participate in His sacrificial death.
So far as John himself is concerned, he at verse
31, after our text, explicitly testified "therefore
* Gal. iv. 23-26. f 1 Cor. x. 1. J Acts xix. 4.
§ Matt, xxviii. 18-20.

102
came I baptizing with water, that He — my Lord —
should be made manifest to Israel."
But on the occasion of this honourable deputa
tion asking him, why he came baptizing ; so bent
was John on abasing himself, that he might make
room in their minds (pre-occupied though they
had been with admiration of him) for what he had
to proclaim concerning the Lord ; that he even
spake disparagingly of that baptism with water,
which he was commissioned to administer to all
that would repent toward God and believe on what
Person he should point out to them to be the
Christ. This he did for the sake of turning his
hearers' attention to that Lord before Whose fa ce
he had been sent to prepare His way, and to
extol His baptism with the Holy Ghost ; as he
subsequently, in the 33rd verse, after our text,
is declared by the Evangelist John to have done ;
while MattheAT, in the parallel account,* saith he
did this in the ears of that deputation. " John
answered them saying, I baptize you with water :
but there standeth One among you whom ye know
not ; He it is, Who coming after me, is preferred
before me ; Whose shoe's latchet I am not worthy
to unloose."
This baptism administered only by the Lord Him
self, is to be distinguished from that with water
administered in His Name during His own
ministry in mortal flesh by His disciples ;! as also
from that instituted at His Ascension, and (subse
quently to the descent of the Holy Ghost upon His
* Matt, iii. 11. f John iv. 2.

103
Apostles) administered by them and their suc
cessors in the ministry of reconciliation for burial*
of believers in Jesus into His sacrificial death,
that they might be incorporated with Him in His
new and spiritual manhood.
John Baptist in contrasting his baptism with
that administered by his Lord meant, as we
conceive, that he for his part, (when receiving
to his baptism them that he charitably reckoned
to be repentant toward God, and believers in Him
that should come after him,) looked up to the
" Three in heaven bearing! witness" to confirm
his sacramental act in case of the baptized ones
being found truly converted unto God ; so that they
should, upon their prayer for participation in the
Divine! nature by unification with Christ in spirit,
receive of the Spirit, through the inbreathing§ of
it by the Word of God :
Whereas Jesus, being that Word|| tabernacling in
mortal flesh, would breathe of His Spirit into them
that were truly converted unto God, by the Father's
secret monition within Him.
" The record of John," so far as it is set forth,
in the portion chosen for this day's Gospel having
now been carefully dwelt on, it remains to specify
those particulars in John's manner of discharging
his errand, wherein he is to be imitated by
ministers of the Gospel during this age in the
kingdom of heaven, who are sent to prepare their
* Rom. vi. 4. f 1 John v. 7.
X John viii. 34-46 ; Heb. iii. 1-6 ; 2 Pet. i. 4.
§ John xx. 22. || John i. 14.

104
hearers against the second coming of the Lord
Jesus in His Father's glory.
Let it then in the first instance be observed that
Christ's ministers ought not only to impress on
their hearers habitually the nearness of the Lord
unto them, though PersonaUy sitting at the right
hand of God above : but to see that their own
becoming demeanour, as under His eye, makes
known unto all men their own abiding sense of
His nearness.
In the next place let His ministers, after John's
example, be careful to distinguish between what
they do as subordinate workers,* instrumentally,
and the Holy Ghost alone can do effectually by
them : not preaching themselves,! but Christ Jesus
tha Lord.
3rdly. Let them, when finding their hearers
prepossessed with admiration of their talents or
acquirements, bend the whole force of their minds,
as did John Baptist, to the dispelling from their
hearers' minds this inordinate regard for their
persons ; so as ralher to make room in such willing
hearers for what they have to say concerning the
Lord and Saviour.
4thly. Let them point to the prerogative of the
Head of the Church to breathe of His Spirit! mto
those that earnestly ask of the Father in His Name
a measure thereof for their renewal from day to
day. * 1 Cor. iv. 1, oJc vjnjpfrar Xpiorou ; also 2 Cor. vi. 1, and
1 Cor. iii. 9.
t ± Cor. iv. 5. * Rom. viii. 9.

105
And finally let them, as did John, point atten
tion to Jesus as the Lamb of God Which taketh
away the sins of the world ; humbly remembering
the great responsibility pressing upon them in this
respect : seeing that by reason of their being
called to enjoy the illumination of the Spirit con
cerning all the counsel of God, a comparatively
little one among them is more favoured in point of
light, than was that greatest of prophets John
Baptist ; and consequently that they shall have to
render account for the more :* for the " cross
of Christ is the power of God and the wisdom
God." Let us then in the words of this day's Collect
join in praying : —
O Lord, Ave pray Thee, raise up Thy power,
and come among us, and with great might succour
us ; that whereas, through our sins and wickedness,
we are sore let and hindered in running the race
that is set before us, Thy bountiful grace and mercy
may speedily help and deliver us ; through the
satisfaction of Thy Son our Lord, to Whom Avith
Thee and the Holy Ghost be honour and glory,
world without end. Amen.
* Luke xiii. 48.

ON THE EPISTLE
FOR CHRISTMAS DAY.

Hebeews i. 1, 2.
" God, Who at sundry times and in divers manners spake in
times past to the fathers by the prophets, Hath in these
last days spoken unto us by His Son, Whom He hath
appointed Heir of all things, by Whom also He made
the worlds."
In selecting portions out of the Epistles and
Gospels for this day the Church's ancient doctors
appear to have been guided by what is customary
with all friends gathered together in the house of
a parent, to commemorate the birth of his heir.
Now when a child is just born, all that he is ex
pected to prove, has yet to be seen ; and the guests
can only commemorate his high expectations.
But with us the case is different.
We are met to commemorate the birth of this
Heir, after He hath done all that was required of
Him by vr&y of qualification for the inheritance.
There now therefore only remains to Him to
receive on His shoulder* the weight of government,
and to set right all that may need rectification in
His Father's house.
Then, of course, will the celebration of His
birth, as an Heir, cease; because of His having
entered on His inheritance.
At present, however, He is yet in expectation
of His inheritance. * Isa. ix. 6-8.

107
When the time shall have arrived for giving
Him it, His Father shall " bring* Him again into
the world." Accordingly His great deeds, and
the love of His Father towards us sinful men in
providing so efficient a representative of Himself
to vindicate His perfections, are to be the themes
in this age of our conversation.
In this way the passages selected out of the
Epistles and Gospels for refreshment of our minds
upon this day for annual commemoration of the
birth of our Lord Jesus Christ— the Heir of all
things — claim our attention.
In the portion before us out of the Epistles we
are first reminded, how by Holy Scripture alone is
it surely proved, that the King Eternal, Immortal,
and Invisible — the only Wise God — has indeed at
any time made a revelation of His will to mankind.
Thus by the Scriptures are those nations, which
receive them, made to differ! m ^-s respect from
all others. But while formerly this revelation was
sent in many a portion, or many a manner — such
as dream or vision, or word of mouth — in these
last days there hath come from God all His
counsel! concerning the reconciliation of sinners
unto Himself by the mouth of His Son — called in
this day's Gospel in respect of His being "the
Word made flesh" — the only-begotten§ — whereby
is implied that His generation is ineffable — being
such as no other Son hath : whereas in this day's
Epistle at ver. 6 this same Son is called the first-
* Ver. 6. orav Ik TtaXiv tiaayayr). t Rom. iii. 2.
X Acts xx. 27. § John i. 14.

108
begotten, which implies that He is the first of
others that are to follow : which of course is
spoken of Him in regard of bringing them that
believe in Him hope of being made heirs* of God
through Him. Assuredly never before nor since,
nor ever hereafter shall be, any other heir like this
Whose birth we here commemorate : Who offers all
that unfeignedly believe in Him a share in His
inheritance, without making Himself the poorer —
yea, rather the richer — because of His bringing
them hope not of inheriting a mere area of any
surface, but a state of existence derived from Him
self, wherein He shall be glorified! in them, and
admired through eternity.
After this prefatory announcement concerning
this Son — the appointed Heir of all things — pro
vision is made in this day's Epistle for our
rehearsing one to another in His honour, that He
is the Son in a two-fold manner, as already hinted
— being both God the Son in regard of His Divine
Nature — and Son of God in regard of His Human :
yet although from all eternity the former, and only
beginning in time, when born of His Virgin-
mother, to be the latter (by reason of both natures
being united in one Person,) He is in respect of
both natures, Heir of all things : and His fitness
to be the Heir of all things for the purpose of
God's "reconciling! all things unto Himself,
whether they be things on earth or things in
heaven," consists in this union of both natures.
* Gal. iv. 7. t 2 Thess. i. 10. + Col. i. 20.

109
As God the Son, we are here taught to speak of
this Heir — being the brightness of His Father's
glory — the express image or rather declaration of
His substantial essence or virtue, and Upholder of
all things as the Word, by His power.
Again it is here provided for us to rehearse one
to another concerning this Heir, as Son of God,
that when He had by Himself purged our sins —
being at His crucifixion the sacrifice for us, because
of all the congregation of Israel adjudging Him
thereto; and at His resurrection anointed to be
the High Priest on behalf of His people to carry
the blood of His sacrifice into the presence of His
Father for us — " He sat down at the right hand of
the Majesty on high :
Being made so much better than the angels
(after having been a little* Avhile in mortal flesh
lower than them) as He hath through His merit
therein by inheritance obtained a more excellent
name than they.
Hereupon are 'provided for us proofs out of
Scripture of this Heir's pre-eminence as Man, over
the angels.
" For unto which of the Angels said the Father
at any time" — as He did to the Lord Jesus on
bringing Him back from the grave—" Thou art My
Son" — the first-begotten from the grave — "this
day have I begotten! thee ! "
And again, I will be to Him a Father,! and He
shall be to Me a Son.
* Heb. ii. 9. t Acts xiii. 33. J 2 Sam. vii. 14.

110
But when He shall bring again His first-begotten
into the world, He saith Let all the angels* of God
worship Him. Also to the angels for their part,
He saith, Who maketh His angels! spirits and
His ministers a flame of fire — Cherubim and Sera
phim — but to the Son, as man, for His part, the
Father saith,
" Thy throne 0 God ! is for ever and ever ! a
sceptre of righteousness is the sceptre of Thy king
dom. Thou hast loved righteousness, and hated
iniquity ; therefore God — even thy God — hath
anointed Thee with the oil of gladness § above Thy
fellows." After this are provided here for us to rehearse
one to another, in praise of the Heir, Whose birth
we are commemorating, the following testimonies
out of Scripture to His antecedent dignity as God
the Son; where it is written, " Thou,|| Lord, in
the beginning hast laid the foundation of the
earth ; and the heavens are the works of Thine
hands :
They shall perish, but Thou remainest : and they
all shall wax old, as doth a garment
And as a vesture shall Thou change them, and
they shall be changed.
But Thou art the same ! and Thy years shall not
fail!" " But to which of the angels said He at any
time, as He did to this Heir, Sit Thou ^[ on my
* Deut. xxxii. 43. f Ps. civ. 4. + Ps. xiv. 6, 7.
§ Ps. xcii. 10. || Ps. cii. 25. f Ps. ex. 1.

Ill
right hand, till I make Thine enemies Thy foot
stool ? "
A careful comparison of the portion for to-day
out of the Gospels with this out of the Epistles will
supply us, who meet together to celebrate the birth
of this Heir in our nature, with collateral testi
monies to the glory belonging to Him in eA'ery one
of the respects above recounted.
For if the Evangelist calls Him " the Light of
men that shineth in darkness" — mental darkness —
"which comprehended it not" — the meaning is,
that this Heir was the Messenger of the Great
Counsel of God.
Or, if he calls this Heir the Word (making it
plain that he hereby meant this Heir, when saying
" the Word was made flesh and tabernacled among
us full of grace and truth ") yet his testimony to the
antecedent Divine Nature of this Heir prior to His
becoming Man, is clear and emphatic.
The Evangelist also shows how by this Heir we,
who believe in Him, receive title to become the
sons of God and joint-heirs through Him; as a
counterpart to what is in this day's Epistle sup
plied for us to rehearse one to another in His
praise out of grateful hearts, because of His
" having by himself purged our sins." The har
mony therefore between these two portions of the
New Testament in praise of this Heir, is most
confirmatory of our faith ; for in the mouth of two
or three witnesses shall every word of this rejoicing
which we have one with another concerning this
Heir, be established.

112
The Collect also prefixed, by reason of these
passages in either portion which treat of the way
whereby we may be made joint-heirs through
Him, teaches us to pray " Grant that we, being
regenerate, and made Thy children by adoption and
grace, may daily be renewed by Thy Holy Spirit,
O Almighty God, through the Same our Lord Jesus
Christ, Who liveth and reigneth with Thee and the
same Spirit ever one God world without end.
Amen ! "
One expression in this day's Epistle, which has
not been dwelt on, may possibly help us to under
stand in what sense Scripture would have us salute
Him Who made all things and upholds all things,
" The Heir of all things." That expression is in
the fourth verse, " He hath by inheritance obtained
a more excellent name than the angels."
It is hence to be gathered, that a course of ser
vice being before all worlds undertaken by the Son
in covenant with the Father, (for the purpose of
showing in the nature of the creature — man — taken
into union with the Divine, the extent whereto
duty is due from the creature to the Creator, and
the dependence of the creature on the Creator,) the
performance of all that was required of the Son for
righteousness ; and also for reconciling, through
His death, all things whether in heaven or in
earth that had done outrage to the Divine Majesty
(which happened when He was begotten from the
grave) ; caused Him, as Heir, to wait until the
Father shall bring Him a second time into the
world, to be glorified in that nature wherein He

113
has at first been so humbled, until "Every knee*
shall bow in His name of them that are in heaven
and them that are in earth, and them that are under
the earth, and every tongue shall confess, that Jesus
Christ is Lord, to the glory of God the Father."
In the face of the Scriptural testimony in the
portions for to-day out of the Epistles and Gospels
to the union of the Divine and Human natures in
the Lord Jesus, who that believes in a Divine
revelation having ever been made, can consent
with bated breath and faltering half-heartedness
to withdraw the Creeds from public recitation in
our places of worship ; when those Creeds but
faithfully bear witness to what the Scriptures most
surely declare concerning the three Divine Persons
in the One ever-blessed God?
Who also can adequately describe the sublimity
of this day's Epistle, regarded as a birth-day ode?
How much is it to be wished that some master of
music, like Handel, should help us with harmonious
notes in furtherance of the rapture wherewith we
would recite it, in remembrance of the goodness
and beneficence towards us of our lowly Saviour !
Glory to God in highest strains,
In highest worlds be paid,
His glory with our lips proclaimed,
And in our lives displayed.
When shall we reach those blissful realms,
Where Christ our Saviour reigns,
And learn from the celestial choir
Their own immortal strains ?
* Philip, ii. 10, 11.

ON THE GOSPEL
FOR CHRISTMAS-DAY.

John i. 14.
" And the Word was made flesh, and dwelt among us (and
we beheld His glory, the glory as of the only-begotten of
the Father) full of grace and truth."
When aged Simeon, guided by the Holy Ghost,
received the infant Jesus into his arms, upon His
mother's presentation of Him in the temple, he by
faith persuaded himself that what God had sent
that Babe to do, He would accomplish ; and thank
fully called Him God's way of " salvation."
Those, howeATer, who now meet, as believers in
Jesus, to commemorate annually the day of His
birth into the world see all that He was required
to do in order to accomplish our salvation, fulfilled ;
so that it remains for us to employ ourselves in
glorifying God, His Father, for laying help on
One that is mighty :* and to refresh our faith in
Jesus by recapitulation in each other's hearing of
Scriptural testimonies to His fitness for the work
given Him to do.
Now the selection of the passage before us out
of the Gospels for contemplation this day appears
to have been made according to this rule.
In it are set forth testimonies to the Divine and
Human natures united in Jesus in one person; in
* Ps. Ixxxix. 19.

115
close correspondence Avith similar testimonies in
this day's Epistle.
And by Avay of counterpart to its testimony
more directly concerning the Avork of Jesus for
our participation in His inheritance, by " having
Himself purged* our sins," there is in this day's
Gospel a record of His " giving to as many as
beheve on His Name power to become the sons of
God; and so, joint-heirs! through Christ."
Let us noAV more closely consider what the
Evangelist here testifies upon these momentous
subjects. Firstly; that by Him, Whom he here calls the
Word, he meant One now bearing the name of
Jesus, is plain from the former part of our text :
where he saith,
"The Word was made flesh (that is, Avhen
conceived and born of the Virgin Mary) and
tabernacled among us : full of grace and truth —
thus far speaking of the Manhood in Jesus Christ:
but, of the Divine Nature, in that parenthesis —
" And Ave beheld His glory — the glory as of the
only-begotten of the Father."
Noav the Evangelist being, as is plain from the
Book of Revelation, steeped in Rabbinical wisdom,
when writing that the glory seen upon Jesus by
himself and other Apostles Avas " as the glory of
the only-begotten of the Father," implies that the
Rabbis of his nation handed down by tradition a
record of that glory (Avhether from the time of the
God of Israel manifesting Himself on Horeb to the
* Heb. i. 3. t Gal. iv. 7.
8 *

116
elders* of their nation; or from the appearance of
the Shechinah or visible beam of glory over the
mercy-seat in the Holy of Holies).
It moreover seems certain that John here refers
to that glory seen by Peter, James and himself
upon Jesus at His Transfiguration, t whereto
Peter! a^so deposes.
Now, that the doctors of the Jews had such an
estimate by tradition of the only-begotten Son —
Who, though in some respect distinct from the
Father ,was their one§ God, is to be seen from that
remarkable testimony in the Book of Proverbs ||,
"Who hath bound the waters in a garment?
Who hath established all the ends of the earth?
What is His Name and what is His Son's Name,
if thou canst tell? "
There are also sundry passages^* in the books of
Genesis and of Samuel where a Divine Person,
under the name of the Word, appeared as God on
God's behalf to Abraham and Samuel.
It hence was understood by the Rabbis that the
Word was the Messenger of the Father to man :
and in Malachi's book it is testified that the Rabbis
delighted** in that Messenger of the covenant,
to wit, that concerning the great counsel of God
touching the redemption of Israel from all his
enemies.!! Agreeably herewith in the 2nd Psalm the Son is
* Exod. xxiv. 10. t Matt. xvn. 1-8.
+ 2 Peter i. 16, 17. § Deut. vi. 4.
|| Prov. xxx. 4. % Gen. xv. 1 ; 1 Sam. iii. 21.
** Mai. iii. 1. ft Luke i. 74.

117
ordained to be worshipped ;* although in the law
God said, "Thou shalt worshipt the Lord thy
God and Him only shalt thou serve."
On this ground also John asserts, as a matter
not to be disputed among his countrymen, because
admitted by their Rabbis, that when Isaiah! spake
of the Lord sitting upon His throne while " the
seraphim round it cried one to another Holy, Holy,
Holy is the Lord of hosts," these things were
spoken of the God of Israel, even the Word, the
only-begotten Son — afterwards made flesh.
After this examination of terms in our text let
us refresh our hearts, in reliance on Jesus, by
survey of the Evangelist's expansion of the same
in the A^erses going before from the commencement
of his Gospel.
Firstly ; as to the Divine nature of Jesus, under
the name of the Word, see hoAv emphatically and
incontrovertibly the Evangelist saith : In the be
ginning, that is, before the commencement of time
— from all eternity — existed the Word — and the
Word was with God — here implying some distinct
ness, which for lack of a fitter term is denominated
Person — yet not so as to understand hereby two
Gods : for Scripture must nowhere be so inter
preted as to contradict Scripture : for the Evan
gelist subjoins, " and the Word was God."
In the next verse, re-affirming the distinctness of
three Persons in the Godhead, he saith — " the same
was in the beginning with God." All things were
* Ps. ii. 12. t Deut. vi. 13 ; Matt. iv. 10.
X Isa. vi. 1-4 ; John xii. 41.

118
made by Him — as the Person Who brought into ope
ration the Father's counsel thereupon — " and with
out Him was not anything made, that was made."
The Evangelist then proceeds to speak of those
treasures more directly concerning mankind, that
are hid in Christ ; saying,
" In Him was hfe," to wit, " that eternal*
life" of the elect among angels or men whom His
Father had by primeval covenant in the secrecy of
the Divine nature, " in the beginning," laid up in
Him. Then in order to show that this life was not
animal or physical, but moral and spiritual, the
Evangelist adds, " and the life was the light of
men" — not material but intellectual and moral, as
is to be gathered from what is added in the next
Arerse. "And this light shineth (to this day) in dark
ness, and the darkness — that is to say, mental,
owing to the spirit of disobedience! bearing rule
in fallen mankind, comprehendeth it not," in any
instance. In further proof of the light spoken of as laid
up in the Word being moral and spiritual, the
Evangelist goes on to testify, that John Baptist
Avas sent from God before the face of the Lord, to
bear witness unto Him as being the light of men,
coming down from "the Father! of lights" — not
that John Baptist Avas anything more than a light-
bearer — Avhereas the Word, as sent of God, AAras
* 1 John i. 2. f Ephes. ii. 2, 3 ; 2 Cor. iv. 3, 4.
t James i. 17.

119
that light itself; lighting every man, whether by
nature in the conscience ; or, by grace too, that
cometh into the world of human beings. In that
world, Avherein revelleth the lust* of the flesh
together " with the lust of the eye, and the pride of
life," this Word was — the world that was made by
Him— yet the world acknoAvledged Him not. He
came unto that nation of the world taken from out of
the rest, since the days of Moses, to be " His own;"
and to their reproach, " His own received Him
not" — thereby showing themselves in their national
capacity to be the very head and fore-front of that
world which " lieth in the wicked! one :" yet " to as
many of the nation individually as received Him,"
when made flesh, (upon the testimony deemed by
God sufficient to command the assent of moral,
responsible people,) " to them gave He power —
capability — to become the sons of God ; even to
them that believe on His Name."
" Which," continues the Evangelist, " were be
gotten, not of bloods ;" to wit,
that of circumcision ; and
that of clean beasts slain in sacrifice : whereof,
the former, one brought as a son of the coArenant :
the latter, in token of being a son of the com
mandment :
since thus was one, for his faith, while subject
to the Mosaic covenant begotten in bondage! under
the law :
Nor yet begotten " of the will of the flesh" — that is,
* 1 John ii. 16. t 1 John v. 19.
+ Gal. iv. 25 ; Acts xv. 10, 11.

120
the fleshly* zeal of one's own heart for performance
of the works enjoined in the law moral! and
ceremonial for earning life eternal :
Nor yet begotten " of the will of man" — that is
of the husband who, how righteous soever himself,
could not by himself secure the bringing up of his
child in the nurture and admonition of the Lord.
But were begotten "of God," of His own! will,
by the word of truth.
Here now is shown, how redemption of Israel
from all his troubles wrought out by the Word
made flesh, when by His own self He purged away
our sins, is made ours ; so that we be " made heirs"
in Him,§ " according to the hope of eternal hfe."
What words now can adequately describe the
reasons constraining us to glorify the Father Who
laid help upon One so mighty to accomplish all His
good pleasure concerning us : and the love of
Christ too in finishing the work given Him to do
in order to His being declared by His Father at
His resurrection from the dead, worthy to be Heir
of all things, to the full vindication of His Father's
attributes in every respect, and recovery unto
Himself of the elect among mankind whose life
had been laid up in Him !
If we have indeed received the fight of Christ,
as the world cannot,|| whose eyes the ruler of thia
Avorld's darkness hath blinded, then may Ave ex-

* Matt. xvi. 17. f Luke x. 25-8.
X James i. 18. § See the Collect prefixed.
|| John xiv. 17.

121
claim in the words of the Psalmist, " what return*
shall I render unto the Lord, even Jesus, for all
His benefits that He hath done unto me ?"
Truly no eye! na^ seen heside Thine, 0 God,
Avhat He — Thy Father— hath prepared for them
that love Thee, and keep Thy commandments !
Unto Him, therefore, that loved! us anc^ washed
us from our sins in His own blood, and made
us kings and priests to God, even His Father —
unto Him be glory and dominion for ever and
ever. Amen !
* Ps. cxvi. 12. f Isa. lxiv. 4.
X Rev. i. 5, 6.

ON THE EPISTLE
FOR THE SUNDAY AFTER CHRISTMAS.

Gal. iv. 4, 5.
" But when the fulness of the time was come, God sent forth
His Son, made of a woman, made under the law, to
redeem them that were under the law, that we might re
ceive the adoption of sons."
The method, whereby the fulness of the time here
spoken of was to be estimated, is indicated in the
verses going before from commencement of the
chapter. The Apostle there wrote : —
" Now I say that the heir, so long as he is a child,
differeth nothing from a servant though lord of
all ;
" But is under tutors* and governours until the
time appointed by his! father ; even so we — •
Israelites — when we were children were in bondage
under the elements of the world."
It hence appears that Israel — God's son,! and
God's first born — when, on the Exodus from Egypt
taken to be, as a nation, brought into covenant-
relation with God as their Father, by circumcision,
were given the Law Moral and Ceremonial with its
* Ver. 2. inrb iiriTpoirovg, tutors, to mould the mind, and
oiKovofiovQ, stewards to manage his property.
f The demonstrative article in the sense of a possessivo
personal pronoun.
X Exod. iv. 22.

^3*3] 123
temporal reA\Tards and punishments. Hereby those
among them, which either at the time of its being
given or afterwards beheved in God's promise con
cerning Christ (and so became heirs of God, as had
Abraham himself, and fitted to do God's Avill out
of love), were nevertheless in common Arith the rest
of their nation brought under the bondage* of doing
God's will for the sake of earthly rewards, or with
the dread of earthly punishments if they did not,
Avliich are indeed elements of the world — or, in
other words, such stimulants or deterrents, as the
great bulk of the nation at any time — being carnal
— could understand or Avould heed.
For just as children, seated round a table loaded
Avith sAveet-meats and other attractive objects, could
not be effectually restrained from stretching forth
their hands to taste or pluck in a forbidden Avay,
what lay within reach, if their father was merely to
speak as though he would persuade them like grown
people to do what he Avould have them (for if he
Avere only so to do, immediately upon his head
being turned, they would in most instances stretch
forth their hands to meddle with what attracted
them, as though no entreaties had been addressed
to them) ; but their father needs rather to show by
promise of bodily gratification and threat of corporal
punishment, Avhat he would have them do in respect
of those allurements : even so did God as a Father
Avith His first-born among the nations on earth —
His Israel — thereby treating those among them,
* Gal. iv. 22-31 ; Deut. vi. 25, vii. 9-13.

124
that were at the time of giving the law, already
begotten by Him of the word of the promise, in the
same way as their unconverted brethren ; that they,
(though through faith, like Abraham's, endued with
loving hearts in Christ, as sons,) should serve Him
under the law in the similitude of servants ; for the
sake of what corporal benefit might accrue to them
for so doing, or dread of what calamity might ensue if
they did not ; as would the bulk of the unconverted.
Now so surely as a skilful housewife expert in
making of bread, knows how long the lump of
dough, prepared by her to be baked, will be in a
state of fermentation till the proportion of yeast
thrust into it shall have permeated the mass ; so
that it shall not a moment longer be kept back from
the oven : God also knows how long the counter
acting perverseness of the unconverted human heart
will need to practice its devices until it shall have
so systematized its misinterpretation of His law
(given for restraint* from transgressions and bring
ing those under it unto Christ) as to frustrate His
purpose in so giving it ; because of the doctors in
the nation having succeeded in persuading the bulk
of the people to transfer their entire moral re
sponsibility in use of the Scriptures! (whether
treating of the promise or the law) to their keep
ing ; so as Avith blunted conscience, and blind un
questioning prostration of mind to renounce their
inalienable right of searching the Scriptures each

* Gal. iii. 19 and 25. J Gal. iii. 22.

125
for himself,* and of laying the doctors under the
obhgation to prove to their interrogators out of
those inspired records alone, what God would have
each man believe and do to be saved.!
Thus was the fulness of the time to be estimated ;
being indeed the time for iniquity in Israel coming
to the full ; so that God's sending forth of His Son
at that crisis was a marvellous instance of His
covenant-keeping faithfulness to Abraham, Isaac,
and Jacob ; to the end that the perverseness of the
unconverted in that nation taken to be " His own,"!
should not frustrate His purposes of blessing through
Abraham to the residue of the nations — mankind at
large !
Accordingly when the fulness of the time was
come, God sent§ forth His Son, made of a Avoman,
in remembrance of that primeval promise|| to Eve,
that the seed of the woman should bruise the head
of the serpent. But the Virgin, unlike Sarah,
believed^" the word brought by the Angel Gabriel
at the Annunciation, and in acknoAvledgement
thereof, " received"** of the Holy Ghost " strength"
of heart " to conceive seed ;" consequently her Son
* Gal. iv. 7 ; John v. 39.
t Acts xvi. 30. X Jonn i- u-
§ Ver. 4. itairictiXev, this word emphatically denotes that
God sent Him forth from Himself, John i. 18. The Holy
Ghost freed from all taint of original corruption the substance
which He took from the Virgin, because God is able to bring
a clean thing out of an unclean. Job xiv. 4, and Isa. Ix. 21.
|| Gen. iii. 15. % Luke i. 45, comp. with Gen. xviii. 10-15.
** Heb. xi. 11.

126
was begotten of the free promise, even as Avas Isaac*
Howbeit, inasmuch as there came to the blessed
Virgin and the reputed father, no express revelation
from God touching what should be done Avith the
Holy Babe, on the eighth day, His parents, in the
absence of any word to the contrary, rightly did
for Him on that day according to the custom! of the
law, thereby causing Him Who Avas free-born, to
be "made under the law."
This, however, was permitted by God in order
that Jesus by His perfect compliance invariably Avith
the law moral and ceremonial, in deed, word, and
thought, might, as man, be "found"! a* the enc^
of His allotted time of probation, to have wrought
perfect righteousness — thereby earning eternal life
according to law : whereupon by laying down that
life§ so earned, not as a servant under the law, but
as being even while under the laAv above a servant —
yea a Son, He might receive of His Father a new and
endless life by an anointing with fresh || oil, after
He had by death passed^" from under the law moral
and ceremonial.
Thus did the Son of the woman Himself become
by death, at His crucifixion, delivered from under
the law; and having therein yielded Himself a
sacrifice unto His Father as a Man, for the uphold
ing of His Father's Avord, concerning the broken
commandment — u the soul** that sinneth it shall
* Gal. iv. 28. J Luke ii. 27. + Philip, ii. 8.
§ Levit. xvi. 9, 10. || Ps xcii. 10. ^ Rom. vii. 1, 2.
** Ezek. xviii. 4.

127
die" — He redeemed them that Avere under the law ;
that is, "tasted death for every* man;" having
rendered a full, perfect, and sufficient oblation and
satisfaction for the sins of the whole world — that is
to say, of the Israelites, Avho Avere transgressors of
the laAv moral and ceremonial; besides having
forfeited life, in common with us of the Gentiles,
through our first father's original sin.
Moreover by reason of being Himself delivered
by death from under the laAv, and thereupon in
stantaneously changed! by His Father from natural
to spiritual manhood — being quickened! whh
the Spirit while yet on the cross, in the twinkling
of an eye ; as was denoted by the sight of the
quickening human Spirit, the water§ and the blood
in the secrecy of the Divine nature floAving|| forth
from His pierced side on the altar^[ of His God
head** — He became able to impart that which He
had alone earned, and is ; as also that death, which He
had endured for the ransom of His people, to so many
as, being in mortal bodies on earth, should believe
in Him, and thereupon be by the Holy Ghost the
Comforter made partakers therein : whereupon His
blood and Avater and quickening human Spirit —
called by St. Paul, "His dying"!! or> m another place,
"ready-slain,!! yet living Avay" — that is, of access
into the Holiest above — incorporates them with Him
in His mystical body. Now this infusion of the
* Heb. ii. 9. t Cor. xv. 51, 52.
+ 1 Pet. iii. 18 ; Ps. xxi. 2-4. § 1 John v. 6-9.
|| John xix. 34, 35. % Matt, xxiii. 19.
** Heb. ix. 14. ft 2 Cor. iv. 10. ++ Heb. x. 19, 20.

128
new manhood of Christ into a believer in the
efficacy of His atoning death is further appointed by
the Lord Jesus Himself to be ministerially certified
by His officiating ministers under the Holy Ghost's
superintendence (Who alone takes* of the things of
Christ and shows them unto us and is " the Giver!
of hfe"), in the sacraments of baptism, and of the
Lord's supper — the former certifying that believers
are for their faith buried! into Christ's death or
dying, as above explained ; the latter, that they are
kept buried therein.
Through this incorporation with Jesus in His
new manhood they are brought out with Him from
under the law, or the curse of the broken command
ment ; and so long as they continue thus buried into
His sacrificial dying, and employ the reconciliation,
into Avhich they are thereby brought, in praying for
a measure of the Spirit of Christ for their renewal
day by day, they are Christ's ; and as such clean in
the Father's sight, notAvithstanding that they re
main in mortal bodies ; provided that, for asking,
they obtain of Jesus daily washing§ of their feet.
This is what the Apostle meant when writing,
that Jesus was "made under the law to redeem them
that were under the law, that we — Israelites — might
receive the adoption of sons," or rather, might by
stretching forth the hand of faith — (acting on " the
power || given us to become the Sons of God, and
* John xvi. 13-15. t Nicene Creed.
X Rom. vi. 4. § John xiii. 8-10.
If John i. 12.

129
out of prayerful hearts), take* effectually and con
clusively of the Father a measure of the Spirit of
Christ, which Jesus would then breathe into us for
our renewal, being the Spirit of sonship,! °f
power,! and °f l°ye» an(l of a sound mind, in regard
of obedience to the Father's either revealed or
Providential§ will.
The Apostle then takes into consideration the
case of the converts from out of the Gentiles in
Galatia, to Avhom he was addressing his Epistle,
saying: — "And because ye are sons" whereof ye
give proof by your obedience out of faith (speaking
of them collectively, as just before of the converts
collectively out of his own nation), " God sent forth
the Spirit of His Son into your hearts" (as He did
upon our compliance with His Gospel requirements,
into ours) " crying Abba, Father."
By this the Apostle indicated that they of the
Gentiles, who by faith used the power|| given in
* Ver. 5. anoXajiw/iev, not Xa/3(u/LiEu as in iii. 14, just as
airoXyrputo-iv in Rom. viii. 23, instead of Xvrpwcriv as in Heb. ix.
12. Ziyoaai is to receive, \ajuj3avEiv is to take, see Matt. xxvi.
26. John xx. 22. See 2 Cor. xi. 4.
f Ver. 5. vwQeaiav, adoption, the legal mode in St. Paul's
time of supplying childless Romans with an heir, though
securing the privileges, could not give the blood of the adopter;
but Jesus breathes into those whom His Father gives Him
His very Spirit ; without which they are none of His (Rom.
viii. 9), and by which each becomes " an entity" in Christ,
2 Cor. v. 17.
8 2 Tim. i, 7. § Acts xx. 27, and xxi. 14.
|| John i, 12. k£ovtrtav.

128
new manhood of Christ into a believer in the
efficacy of His atoning death is further appointed by
the Lord Jesus Himself to be ministerially certified
by His officiating ministers under the Holy Ghost's
superintendence (Who alone takes* of the things of
Christ and shows them unto us and is " the Giver!
of hfe"), in the sacraments of baptism, and of the
Lord's supper — the former certifying that believers
are for their faith buried! into Christ's death or
dying, as above explained ; the latter, that they are
kept buried therein.
Through this incorporation with Jesus in His
new manhood they are brought out with Him from
under the law, or the curse of the broken command
ment ; and so long as they continue thus buried into
His sacrificial dying, and employ the reconciliation,
into Avhich they are thereby brought, in praying for
a measure of the Spirit of Christ for their renewal
day by day, they are Christ's ; and as such clean in
the Father's sight, notAvithstanding that they re
main in mortal bodies ; provided that, for asking,
they obtain of Jesus daily washing§ of their feet.
This is what the Apostle meant when writing,
that Jesus was " made under the law to redeem them
that were under the law, that we — Israelites — might
receive the adoption of sons," or rather, might by
stretching forth the hand of faith — (acting on " the
power || given us to become the Sons of God, and
* John xvi. 13-15. t Nicene Creed.
X Rom. vi. 4. § John xiii. 8-10.
|| John i. 12.

129
out of prayerful hearts), take* effectually and con
clusively of the Father a measure of the Spirit of
Christ, which Jesus would then breathe into us for
our renewal, being the Spirit of sonship,! of
power,! and of love, and of a sound mind, in regard
of obedience to the Father's either revealed or
Providential^ will.
The Apostle then takes into consideration the
case of the converts from out of the Gentiles in
Galatia, to whom he was addressing his Epistle,
saying: — "And because ye are sons" whereof ye
give proof by your obedience out of faith (speaking
of them collectively, as just before of the converts
collectively out of his own nation), " God sent forth
the Spirit of His Son into your hearts" (as He did
upon our compliance with His Gospel requirements,
into ours) "crying Abba, Father."
By this the Apostle indicated that they of the
Gentiles, who by faith used the power|| given in
* Ver. 5. airoXajiiDfiev, not Xa/3w/i£« as in iii. 14, just as
awo\vTpu>o-iv in Rom. viii. 23, instead of XvTptomv as in Heb. ix.
12. Sfvouai is to receive, Xanfiaveiv is to take, see Matt. xxvi.
26. John xx. 22. See 2 Cor. xi. 4.
f Ver. 5. vwdeo-iav, adoption, the legal mode in St. Paul's
time of supplying childless Romans with an heir, though
securing the privileges, could not give the blood of the adopter;
but Jesus breathes into those whom His Father gives Him
His very Spirit ; without which they are none of His (Rom.
viii. 9), and by which each becomes " an entity" in Christ,
2 Cor. v. 17.
8 2 Tim. i 7. § -A-C*s xx- 27, and xxi. 14.
|| John i, 12. iZovtrlav. 9

132
made Thy children by adoption and grace, may
daily be renewed by Thy Holy Spirit, through the
same our Lord Jesus Christ, Who hveth and
reigneth with Thee and the same Spirit, ever one
God, world without end. Amen.

ON THE GOSPEL FOR THE
FIRST SUNDAY AFTER CHRISTMAS.

Matt. i. 18.
" Now the birth of Jesus Christ was on this wise : when, as
His mother Mary was espoused unto Joseph, before they
came together, she was found with child of the Holy
Ghost."
To store in the memory proofs furnished in the
New Testament of our blessed Saviour's right to
be called " The Son of David " is highly important ;
and the present is the day on which the doctors of
the Apostolic Church invite us to enter upon this
inquiry. In the portion for this day out of the Epistles
is to be learnt His claim to be " the Son of God;*
which it is expressly provided in the New Testa
ment should be His Name, with regard to His
being born of a human! mother."
In this portion too out of the Gospels is set
forth, how God was His Father; but the point
here more especially promulgated is, that He is the
Son of David ; and consequently Heir to the throne
of His father David. Let it then in our explana
tion of the text be first observed, that according to
Israelitish usage the marriage contract Avas divided
into two ceremonies, — the initial, which was that
* Gal. iv. 41. f Luke i. 35.

134
of the betrothal, or, espousals — and the final, which
Avas the consummation of the contract.
The espousal might take place a long space
before completion of the contract : but from the
time of espousal the maiden was held to be the
wife of the man to whom she was affianced ; as is
to be seen in our text : so that he acquired over
her all the authority that the Levitical law gave
the husband over his wife.
In regard to the espousal of a maiden in Israel,
it needs to be further observed, that when a father
had only daughters (as is assumed to have been
the case with the Virgin Mary's father, Heli) the
nearest male kin of the father's tribe had by law
the right* of taking the daughter to wife ; which,
if waived by him, passed to the next of kin — the
object of this enactment being, to keep the father's
inheritance! within his own tribe.
We assume therefore, that for this reason the
eldest daughter of Heli had been espoused unto
Joseph, prior to the Annunciation! made to her by
the Angel Gabriel. *
As regards the parentage of the blessed Virgin
Mary we hold, that although her cousin Elisabeth
was "of the daughters of Aaron "§ she herself
Avas of the tribe of Judah : because St. Paul
observes, " Now it is eAident that our Lord sprang ||
out of Judah;" Avhich could not have been the
case, except His mother had been of that tribe.
* Ruth ii. 20, iii. 12, and iv. 6-9.
f Num. xxvii. 1-11. J Luke i. 26.
§ Luke i. 5. || Heb. vii. 14.

This then might have been the case with her in
the following way.
Let it be supposed, that the mothers of Elisabeth
and Mary were sisters, of the house of David ;* the
former of whom was married to Elisabeth's
father, and the latter to Heli's father. Let it
further be supposed, that Heli had no son (as
indeed is to be gathered from Luke's genealogy)
but that Mary Avas his eldest child ; then Mary, being
of the tribe of Judah, was bound to be betrothed
to one of her own tribe, and as being of the family
of DaATid, to the nearest of kin, in whom the first
right of taking her Avas vested — namely — Joseph,
the Son of David, for the time being; Avhose
pedigree is given by St. Matthew. Agreeably here
with, as women's names Avere not usually inserted
in the genealogical tables, that of her husband
Joseph is given in Luke's pedigree! of Mary, as
being that of the son which the laAv gave to Heli.
On comparing the two genealogical tables, it will
be sufficient here to observe, that they represent
tAvo lines of descent from David, united in Zerub
babel ; whose elder son Abiud was progenitor of
Joseph; while his younger — Rhesa— was of Heli J
* This has been already concluded in the discourse on the
Gospel for the Fourth Sunday in Advent, because of the
deputation from Jerusalem thinking John the Baptist might
be the Christ.
It may further favour this supposition of a priest of the
house of Aaron having taken to wife Elisabeth's mother out
of the house of David, that Zechariah dwelt at Hebron — that
city of the priests nearest Bethlehem.
t Luke iii. 23.

136
whom we take to have been the father of the
Blessed Virgin Mary.
We dwell much on this point, because two expres
sions in the Scripture seem to make it indispensable,
that Mary should have been of the house of
David : — the one being expressed in this wise —
" I will set up thy seed* after thee, which shall
proceed out of thy bowels : and I will establish his
kingdom :
" He shall build a house for My Name, and I will
establish the throne of His Kingdom for ever:"
after which are quoted the more ancient promises
in the lxxxixth Psalm at ver. 29, which are only
true of Christ : so that it is to be hence gathered,
that Christ should proceed out of the bowels of
David. Again St. Peter saith that " DaAdd! being a
prophet, and knowing that God had sworn with an
oath unto him, that of the fruit of his loins accord
ing to the flesh He would raise up Christ to sit
upon his throne, he seeing this before, spake of the
resurrection of Christ."
Now we hold, that except the Virgin Mary had
been lineally descended from David, her Son, con
ceived by the Holy Ghost, could not have been
" of the fruit of David's loins according to the
flesh." We think therefore it is to be concluded that the
Blessed Virgin must have been of David's lineaoe:
and if so, unless the genealogy in St. Luke Avas
hers, there would be no proof in the New Testa-
* 2 Sam. vii. 12-16. f Acts ii. 30.

137
ment of God's having raised up Christ " of the fruit
of David's loins according to the flesh."
That there are perplexing questions connected
with these genealogical tables, even to the Jews
themselves, must be evident ; but it is to be
observed, that they arise in that part of either
table prior to the time of Zerubbabel ; and concern
the Jews quite as much as us Christians.
There has now been detailed (so far as the Lord
has apparently thought fit to furnish us with docu
mentary proof) how the Blessed Virgin's Son, was,
through her betrothal unto Joseph, in the eye of
the law, after Joseph's decease " the Son of David ;"
while in the sight of God more emphatically so, by
reason of God herein fulfilling the predictions con
cerning the miraculous raising- up* of a Son unto
* This signification of " raising up " may be exemplified by
what St. Paul wrote in Heb. xi. 12 about Sarah in old age
giving birth to Isaac. — Compare Rom. iv. 19-22.
It is plain that in David's own day the succession to David's
throne was regulated by God, Who by special revelation over
ruled the claim of Absalom to be " the son of David," or, that
of Adonijah ; just as He previously had Esau's to the promise
of being Messiah's progenitor.
Absalom and Adonijah consequently were, (like David's
other sons, not destined to succeed him on the throne), sons
of their respective mothers. — 1 Kings i. 11.
Hence to call the Lord Jesus, Son of Mary, is a great in
dignity, when His rightful title is either " Son of David "
as being the Son that should reign ; or, Son of God.— Luke i.
35. Hence, if indeed Mary should in the course of nature have
subsequently borne Joseph other sons, the eldest would not
have had a prior title to be the Son of David, through his

138
David, " Who should establish his throne for
ever." For further evidence upon the accuracy of these
genealogical tables, the Jews themselves need to
wait, as well as we Christians, " till there stand
up a priest with Urim and Thummin." — Ezra
ii. 63.
father Joseph, than had Jesus: for God's gift of Him to Joseph
by special interposition with the Holy Ghost, overruled His
gift of such subsequent son in the ordinary course of nature.
Whether or not the Blessed Virgin afterwards lived with
Joseph as his wife and bare him children, rests upon the
evidence in the New Testament ; but to be from twelve to
eighteen years or so subsequently living as man and wife in
the rank of peasants makes it highly improbable that they did
not cohabit. And it is to be observed, that ovk lyivtao-KEv,
Matt. i. 25 in the imperfect tense, is very significant,
meaning " used not to know."
The word " until " neither helps nor hinders the force of
kyivwo-Ktv as may be seen in 1 Sam. xv. 35 and 1 Tim. iv. 13 ;
but it may be observed, that to use language on the subject of
their cohabiting, which was intended to testify that they did
not do so, when it t obviously implies that they did, is
apparently to pervert the legitimate use of language.
In Ps. lxix. 7, 8, is a remarkable prediction concerning the
experience of Christ in the days of His humiliation : and in
John vii. 5 this is borne out by the testimony that " even His
brethren did not beheve on Him." These brethren could not
have been the brethren of Mary's sister — James and Alpheus—
for they believed on Jesus and were among His disciples.
The fact of our Lord at His death delivering His mother
to the care of John the beloved disciple (John xix. 26)
though she had, as we suppose, other sons, is in our estima
tion to be accounted for by the fact of their not at that time
believing on Jesus, though they subsequently did so.— Gal. i.
19 ; Acts xv. 13.

139
In regard to the statement in our text that
" before they came together, she was found with
child of the Holy Ghost—"
This seems to be the place for observing how
God, Who had in His mercy to the house of Israel
brought the Virgin into danger of obloquy, pro-
Added ample means for \dndication of her Areracity
and integrity.
For in the Annunciation made to the Blessed
Virgin of God's purpose to make her miraculously
mother of the promised Christ, the angel apprises
her (who could not have otherwise known it) that
then was the sixth month of her aged cousin
Elisabeth's gestation of the son promised her,
Avhich should be the forerunner of that One to be
born of the Virgin herself.
Hereupon the Blessed Virgin repairs to her
cousin's home in the hill country of Judaea, near
Hebron : and upon her entering her cousin's abode,
the Holy Ghost by Elisabeth's mouth greeted her
as "the mother of my Lord": adding, "so soon
as the voice of thy salutation sounded in mine ears,
the babe leaped in my womb for joy " : after which
she emphatically said,
"Blessed is she that believed; for there shall
be a performance of the thing promised her by the
Lord." Here Mary abode for three months, until the
time had arrived for her cousin to give birth to her
child ; when, owing probably to the company which
Avould then be assembled there for the circum
cision (as the prophecy taught them to expect)

140
she withdrew to her own home once more in
Nazareth. Soon after her return we suppose the announce
ment to have been made to Joseph, as stated in
the text ; for his deliverance from perplexity.
For Mary herself neither offered to him nor to
her relatives, as we suppose, an explanation of her
condition ; but aAvaited the leading of God's provi
dence, according to her own word " Behold the
handmaid of the Lord."
Thus her behaviour reminds one of the Psalmist's
injunction " Commit* thy way unto the Lord, and He shall
bring it to pass : and He shall make thy righteous
ness clear, as the sun ; and thy just dealing, as
the noon-day."
Accordingly we conclude that her relatives per
ceiving her condition, of themselves made Joseph
acquainted with it ; who being her husband, was
the person whom God had provided by law to
make authoritative inquiry into the question about
the Virgin Mary's innocence. Of him it is testi
fied by Matthew that " being a just man, yet not
willing to make her a public example, he was
minded to put her away privily."
The Blessed Virgin herself is supposed to have
maintained silence ; as not being likely to be
credited in this instance ; notwithstanding that her
reputation up to that time for integrity had been
unblemished. The law required that no accused person should
* Ps. xxxvii. 5.

141
be condemned without the testimony of two wit
nesses* at the least ; which in this instance were
not forthcoming; hence there was no compulsion
upon Joseph to publicly condemn his betrothed
bride; yet his justness would preclude him from
passing over her case unnoticed. It appeared to
him therefore best in dealing with one of so high
a reputation as was she, to give her privily a bill
of divorcement, without assigning any cause for it.
" But while he thought hereon," it is written
that God provided the next step in the vindication
of the Blessed Virgin's innocence.
As far back as in the book of Job we read " God
speaketh! once, yea twice ; yet man perceiveth it
not. In a dream, in a vision of the night, Avhen
deep sleep faileth upon men, in slumberings upon
the bed.
" Then He openeth the ears of men and sealeth
their instruction
" That He may withdraw man from his purpose,
and hide pride from man."
Noav a seal is sometimes used to hide a matter
from all except the one, who is to break it ; as in a
letter. It is also used to authenticate a document, such
as a will, or a lease.
In this latter sense is it, that God sealed in a
dream His instruction to Joseph.
Thus was Joseph conAdnced beyond all possi
bility of doubt, that the communication was from
God. * Deut. xix. 15. t Job xxxiii. 14-17.

142
He also had for his immediate confirmation in
belief of the vision, notification of his betrothed
wife's child being appointed to be a son.
But the sanctifying nature of what was added
about " the redemption" to be wrought in those
who waited for Him — to Avit, " from their sins" —
(when the nation at large was looking, though
scripturally enough, for redemption* from worldly
enemies) must have at once carried conviction to
the conscience of a just man like Joseph, con
cerning the source whence the vision proceeded;
which was to " seal the instruction."
Noav he that is begotten of God " heareth God's
Avords" — that is, the testimony known by God to
be sufficient, is dutifully yielded to; how morti
fying soever it may be to one's natural mind, or
contrary to one's expectation.
Accordingly Joseph " did as the angel of the
Lord bade him," and forthwith took his betrothed
wife under his protection, which was the way
intended by God for her preservation from obloquy!
or tiresome inquiries.
The Evangelist then records why God had
thought fit to bring this obloquy on His hand
maid : showing that by the terms of the prophecy
given by Isaiah! to Ahaz, it was certainly more
agreeable to the letter of His language, that He
should cause the Virgin to conceive her son by the
power of the Holy Ghost; whether or not the
royal family of David, or the Jewish priesthood
had expected the prediction to be in that way
* Luke i. 71. t Ephes, v. 23. + Isa. vii. 14.

143
fulfilled. For it would have been no "sign"
worthy of being " given by the Lord Himself had
the virgin of the house of David, upon being
married, given birth to her predicted son in the
usual course.
It must also be acknowledged, that this miracu
lous mode of bringing the Christ of David's line
into the world, was more closely in accordance
Avith the letter of the primeval promise to Eve,
" The seed* of the woman" shall bruise the head
of the serpent.
It must also be remembered that " holy men
spake" of old time, " as they were moved by the
Holy Ghost"! Who claims the right to declare at
any time in Avhat sense He originally prompted
them to utter their prophecy. Wherefore the
greater condescension of God in regard to this
manner of bringing the Christ into the world, only
lays behevers under the more obligation to glorify
Him for His kindness and love toward the house
of Israel and toAvard all mankind !
In regard to the sense Avhich is to be put on the
expression " she was found with child of the Holy
Ghost," there occurs in St. Paul's language about
Sarah's miraculous conception of Isaac, though in
the ordinary way of generation, an expression
which will throw light on the language of the
Apostles' Creed, "conceived of the Holy Ghost."
Of Sarah St. Paul saith—
" By faith! she received strength to conceive
seed :" even so then we say, that when the annun-
*- Gen. hi. 15. t 2 Pet. i. 21. + Heb. xi. 11.

144
ciation was made by Gabriel to the Virgin, of
God's purpose to make her the mother of the
Messiah, she by her faith in that word received of
the Holy Ghost strength to conceive seed in her
womb. This is the sense in which to understand that
statement in our text, " she Avas found with child
of the Holy Ghost."
After this we read how, about the expiration of
the nine months from the annunciation to the
blessed Virgin, there came into operation the
taxing, whereby Joseph was compelled to appear
in Bethlehem " because* he was of the house and
lineage of David." But his wife needed not, so
far as that taxing was concerned, have accompanied
him. We must therefore suppose a Divine moni
tion to have prompted her to repair thither, at
great inconvenience to herself, along with her
husband. In this way she gave birth to her son, the Lord,
in the cave of an inn there, which was used for a
stable : as we gather from the annunciation of the
Angel to the Shepherds of Bethlehem ;| who were
further witnesses provided by God in vindication
of the Blessed Virgin's innocence, and exceedingly
great exaltation, in " regarding the lowliness of His
handmaiden." It has now been shown how the Lord Jesus is
the Son of David : and it is worthy of remark,
that instead of receiving at His Circumcision the
* Luke iii. 1-5. + Luke ii. 8-12.

145
name Immanuel, or any of those predicted in
Isaiah, He should have been given that of Jesus.
But it Avas enjoined on either* parent so to call
Him ; and the name Avas indicative of the mission
on which He should enter in great humility, as
the issue proved : Avhereas the names Emmanuel,
Wonderful, Counsellor, the Mighty God, the
Father of the Everlasting Age, the Prince of
CD O "
Peace, rather refer to His coming again to reign
over the house of David for ever.!
In the midst of such testimonies to the goodness
of God toward us, it surely becomes us to say, in
the Apostle's Avords to Titus —
" After that the kindness! and love of God our
Saviour toward man appeared, not by works of
righteousness which Ave had done, but of His
mercy He saved us.
" By the washing of regeneration and reneAving
Avith the Holy Ghost, which He shed on us abun
dantly through Jesus Christ our Saviour" (Avhich
regeneration and renewal is further dwelt on in
this day's portion out of the Epistles).
" That being justified by His grace we should
be made heirs — heirs of God through Christ —
according to the hope of eternal life."
* Compare Luke i. 31 and Matthew i. 21.
t Luke i. 32, 33. + Titus iii. 4-7.

10

ON THE EPISTLE
FOR THE FEAST OF THE CIRCUMCISION.

Romans iv. 13, 14.

"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.
" For if they which are of the law be heirs, faith is made void,
and the promise made of none effect."
Let us first inquire, in dependence on God,
what Avas imported by our Saviour's reception of
circumcision in His holy flesh :
And, afterwards, what it denotes to be incum
bent on us, as members of His mystical body.
In the portions out of the Epistles and Gospels
for Christmas-day and the Sunday after Ave were
called to consider how God had appointed His Son
to be Heir of all things : and hoAV His Son " gave
to as many as received Him power to become the
sons of God," and "joint-heirs of God through
Him." This same subject is folloAved up in the portions
for to-day, as may be seen by the first clause of
our text, which runs thus —
" For the promise that Abraham should be the
heir of the world, was not to him or to his seed
through the law, but through the righteousness of
faith."

147
To be the heir of the. Avorld is not so compre
hensive an expressionas to be " Heir of all things :"
but it seems to express all that was promised to
Abraham by virtue of his seed or son — namely,
that in him* should all the nations of the earth be
blessed. Now the Apostle in this part of his Epistle to
the Christians at Rome was dealing with the
folloAving question.
By virtue of what would the nations attain unto
the blessing of Abraham ? The converts from out
of the Jews, which formed the larger and more
influential part of the Church at Rome, were appa
rently prejudiced in favour of their distinctive
national privileges, as Israelites : though possibly,
not inclined to go so far as those Jews mentioned
in Acts xat. 1., who contended that, " except the
Gentiles were circumcised, and kept the law, they
could not be saved."
Yet the converts from among the Jews at Rome
unquestionably cherished notions respecting their
distinctive national privileges (owing to the deli
very of the Mosaic law to their nation, and their
traditionary reception of circumcision from the
fathers!), which practically led to that A^ery tenet
condemned by the first Council at Jerusalem.
They clearly stipulated for some distinctive
privilege in their case, because of having this sign
of circumcision in their flesh.
It was the bare sign, Avithout concerning them-
* Gen. xii. 1-3 and xxii. 15.
| John vii. 22. 10 *

148
selves about the spirit of mind in Avhich it was
borne, that they gloried in.
Although, had they heeded the testimony of
their own Scriptures on this point, they would have
learnt hoAV Moses dAA elt on the spirit in Avhich it
was to be borne ; saying of himself,
" Behold, I am of uncircumcised* lips ;"
And again to his countrymen,
" Circumcise! therefore the fore-skin of your
hearts ; and be no more stiff-necked."
In consequence hereof St. Paul in the close of
the second chapter at verse 25, had said that,
" Circumcision (as held by them) verily profited,
if they kept the laAv : but that circumcision (in
the sense wherein a member of Christ's mystical
body ought to bear it) is that of the heart : in the
spirit and not in the letter ; Avhose praise is not
of men but of God."
A like testimony he afterwards gave on the
same subject to a Church in which Avas a similar
preponderance of converts from among the Jews
— the Church at Philippi — to whom he wrote,
" BeAvare! of those Avho" (by resting on the mere
reception of circumcision in their flesh, for the
blessing of the inheritance promised to Abraham,
"may be called the abscission" — or, mere putters
aAvay of a piece of flesh — instead of cherishing the
ansAver of a good conscience toward God.) Forj
said he, "We" — the Apostles of the Lord and
Saviour, and the company of believers Avalking in
* Exod. vi. 30.
t Deut. x. 16. See also Deut. xxx. 6. J Philip, iii. 3.

149
fellowship Avith us — " are the true circumcision ;
Avhich worship God in the Spirit, and rejoice in
Christ Jesus, and have no confidence in the flesh."
In arguing then Avith these converts from out of
the JeAvs St. Paul, in this portion of his Epistle
chosen for to-day, proceeds to shoAv, how Abraham
himself — the father of the faithful— only received
circumcision aright, as behoved a child of God,
through faith ; and that for this faith, not for
circumcision, he, through his predicted son, attained
the promise to be " the heir of the world" — or, to
be a blessing to all nations of the earth. By a
close examination of the Apostle's argument much
light will, we trust, be gained concerning the
import of circumcision as received in the holy flesh
of the infant Jesus : as also, its import in reference
to us, if members of His mystical body.
At commencement of the chapter the Apostle
asks the converts from among the JeAvs at Rome,
" What shall Ave then say that Abraham our
father found ? Shall we say that he found the
blessing of God, ' according to the flesh?'' "It
cannot be. For, if he Avere justified, or made
righteous, by Avorks done in his flesh, he hath
whereof to glory. But he cannot have aught*
Avherein to glory with reference to God," — that
position would be contrary to Scripture.
For what saith it?
'' Abraham belieAred! God ; and it Avas counted
to him for righteousness."
" Jer. ix. 23, 24. Kavxipa is the subject-matter for glory
ing. Kav\ritric, chapter iii. 27, the act of glorying.
f Gen. xv. 6.

150
The singular faith* of Abraham, in so trusting
God at his advanced age, though childless, to make
his seed as the stars in heaven for multitude, (so
that all nations should be blessed in him,) is set
forth by the Apostle in the close of this chapter
from vers. 19 to 22.
St. Paul then shows, that what is counted for
righteousness has a value attached to it by favour
or grace, which it does not intrinsically possess :
whereas, that if a man be justified by works, it is
not of favour ; it is a right owed him by God for
his meritorious service.
So far St. Paul shoAvs the converts from out of
the JeAvs at Rome that the letter of Scripture in
Gen. xv. 6 was against their notion, that Abraham
Avas made righteous by receiving circumcision in
his flesh : he indeed received thereby a ceremonial
righteousness, and a covenant-title in his flesh to
* In verses 4, 5, and 8 these English words " reckon,"
" count," " impute" are used to express one word in the
original. Now just as a banker counts a piece of note-paper
for five pounds sterling, or of that value, when far from
having it in itself : but by reason of the real property in his
possession (if he be honest) he doth this, because enabled to
pay, on demand, the amount of all bills so stamped ; in like
manner God set a value on the faith of Abraham which it
had not in itself, even up to that of perfect righteousness,
such as the law of God requires in a man. Where then was
the treasury of righteousness on which God could with due
regard to His inflexible justice, draw for the liquidation of so
many demands on it, as He should issue to all those whose
faith He would count unto them for righteousness from the
time of man's fall to the end of the world ?
That treasury of righteousness should be provided in
Christ Incarnate, when He should have during His mortal
life fulfilled the whole law.

151
be a son of God : but this was not the cause, on
the contrary it was a consequence, of his already
having a righteousness of a higher* order imputed
to him for his faith.
The Apostle then backs up this letter of Scrip
ture in Gen. xv. 6 by citing David's language on
the same subject in the xxxii. Psalm; where that
prophet (who with the Jewish nation stood in
esteem next to Abraham) said, "that man Avas
blessed," Avho instead of having remained for some
time after his repentance, patiently Avaiting till he
might be pronounced accepted of God, had been
so, Avhen but then having left his evil courses
with a true penitent heart, and utter renuncia
tion of all guile in that matter — a doctrine con
firmed to the letter by our Lord in the case of
the publican,! " Avho," said He, "went down to
his house justified" for his penitent faith in the
promise of God to be propitiated toward the
believer in His word concerning Christ — the pre
dicted seed of Abraham, and of David.
To be "blessed"! implies more than to be
justified : denoting the favour of God, in Avhich is life.
* Compare Matt. v. 20, and Micah vi. 5-8. The righteous
ness wherewith God Himself rewarded Jesus for His faith ;
when, after having been found righteous according to the
law (Philip, ii. 8), God recompensed Him for His meritorious
compliance with His holy will in laying down His life a
ransom for our forfeited lives, by anointing Him with fresh
oil and giving Him all the elect for " His portion." Isaiah
liii. 12.
f Luke xviii. 14.
X See Chrysostom's observations on this passage in loco.

152
Thus, justification by faith, upon first renouncing
sin is blessedness begun ; and faith triumphant in
death, is blessedness perfected.
But the Apostle here seems to have anticipated,
that a convert from among the Jews might allege,
by Avay of qualifying the force of the Apostle's
deduction from the language of those tAVO saints in
Holy Scripture, that they were both circumcised :
so that after all, to be circumcised like them in
the flesh was indispensable for attainment of the
blessing promised. Whereupon the Apostle imme
diately rejoins, that Abraham's faith was counted
to him for righteousness, when not as yet circum
cised, but in uncircumcision.
" And," continues the Apostle, "he received the
sign of circumcision, a seal of the righteousness
which he had, yet being uncircumcised : that he
might be the father of all them that believe, though
they be not circumcised; that righteousness might
be imputed to them also (as it Avas to him, for
faith alone) : "And the father of circumcision to
them, Avho are not of the circumcision only, but
who also Avalk in the steps of that faith of our father
Abraham, which he had being yet uncircumcised."
In what sense Abraham was for his faith called
"the father of the faithful" may be seen by the
Scriptural use of that term in Gen. iv. 20; Avhere
Jabal is called " the father of all them that dAvell
in tents, and have cattle ;" meaning, that he Avas
the first to set an example of that mode of life.
While Jubal Avas " the father of all such as handle
the harp and organ."

153
Because the parent and head of a family is called
a father, so the heads of those respective companies
are called in Scripture fathers thereof.
In this sense then is Abraham "the father of
the faithful" — or, the first on record in Scripture of
them Avho, like him, put faith in God's promise
concerning His Christ, for the expected blessing.
The Apostle's argument has now been traced out
down to the text ; Avhereby is to be seen the
ground on which he relies for saying in the latter
verse of our text,
" For if they Avhich are of the law be heirs, faith
is made void, and the promise made of none effect."
God had already given the blessing to Abraham
by promise,* for his faith. Wherefore for Him
afterwards to have granted afresh the same bless
ing conditionally, when He had already given it
absolutely, Avould have been to ha\Te made His
promise void — a thing which it would be impos
sible! for the covenant-keeping God to do ; as St.
Paul more fully sets forth in his Epistle to the
Galatians. Accordingly God's subsequent making of
Abraham and all his descendants liable to forfeit
all part in the blessing, except they were circum
cised — a condition, Avhich Abraham in Genesis xvii.
is recorded to have receiAred — did not then confer
on him the predicted blessing.
So far from this, it Avas rather owing to his
having already received the blessing of God for his
faith, that he had obtained a measure of the Spirit
* Gen. xii. 1-3. f Gal. iii. 16-18.

154
of Christ (after prayer for it) which disposed* him
so to behave toAvard God, when imposing that sign
in his flesh, as not to worsen or impair his title to
* John viii. 47, compared with v. 39.
It may here be in point to observe, that from what St.
Paul wrote of himself in 1 Cor. ix., as also from our Lord's
teaching in Matt. xix. that self-restraint to a greater degree
" than temperance in all things " (1 Cor. ix. 25) to wit, to
the extent of total abstinence — is in special instances for
special persons obligatory, according as God shall call them
thereto by the inward monitions of the Spirit of Counsel (Isa.
xi. 2). See on this subject Davenant's 20th determination,
Vol. II., p. 133. Airport's Ed. also, ch. xxxix. on Justification.
The abuses whereto such discipline may be put is no valid
argument against the use thereof. Our Lord did not recall or
qualify what He had taught about voluntary celibacy or
voluntary poverty, when Peter grafted on this latter a plea for
merit. The Lord merely provided in the parable of the
labourers in the vineyard a corrective for that misemploy-
ment of discipline.
But inasmuch as he that would be " perfect "or " thoroughly
furnished unto every good work " must lovingly comply with
what God lays upon him, if he would obtain a reward, it is of
indispensable importance that compliance with self-denial for
Christ's sake in many respects, as moved by the Spirit of
Counsel, should be voluntary, not compulsory.
Hence we can understand why the enforcement of a system
of self-denial within the Christian Church, for the mere
investment of any particular class with a reputation for
superior sanctity, should be the mark of Apostasy. 1 Tim.
iv. 1-6.
The Apostle who in 1 Cor. ix. 25, inculcates on all Christians
the habitual observance of self-restraint in some sort, is the
very one who forewarns us that " forbidding to marry, and
commanding to abstain from meats'' — enactments of the Papal
Doctors for the regular orders of their ministry — brand that
Church with the stigma predicted.

155
the blessing already received through faith. For
circumcision was to him " a sign " and " a seal."
Now wherein it was a seal Ave readily under
stand, from the uses whereto men put seals.
A seal is used by the oAvner to authenticate
a document proceeding from him, such as a lease
or a will.
The user of the seal in the instance before us
Avas God; Who by this bestowal of circumcision
stamped His approbation on Abraham in his flesh,
for his faith : but although the rest of his house
hold, who forthwith received in their flesh the like
seal, thereby received a covenant-title in their flesh
to be reckoned children of God, it did not follow
that their circumcision was to them a seal of God's
admission of them to the blessing for which
Abraham looked by faith, except they had faith,
like his; and were, for that faith, in answer to their
prayer, made his sons in the worthier sense required
by our Saviour.
It may now be seen in what sense circumcision
was "a seal:" but hoAV Avas it "a sign" to
Abraham ?
The answer is, that this painful rite, imposed by
God on Abraham (involving forfeiture of the bless
ing, unless he complied with it) was a sign that
God would impose on His faithful ones sundry
afflictive injunctions according to His blessed and
holy Avill either revealed or providential, whereat
they were not to murmur, nor to call in question
His consistency and goodness ; but to receive them
meekly, cheerfully, as became His children;

156
because of their occurrence * by His appoint
ment. Circumcision Avas to Abraham a sign of this :
and he afterwards, in ansAver to prayer for permis
sion to see by anticipation Christ's dajr,! obtained
an injunction in keeping Avith this \deAV of Avhat was
denoted by circumcision, as a sign.
He received a heart-rending order to! offer up his
only son — his Isaac — on an altar at a place which
God would shoAv him.
Hereupon he, (knowing that the command was
from God) with true circumcision of the Spirit
obeyed without delay ; and in the issue, on
receiving his son back, as it were from the gra\re,
alive, " saw Christ's day and Avas glad."
Now, what circumcision was to Abraham, it Avas
to his son spoken of in our text.
This is to be gathered from the conjunction
" or," Avhere it is said " the promise that he should
be the heir of the Avorld was not to Abraham or to
his seed through the laAv but through the righteous
ness of faith."
That by " seed " Avas to be understood one Son
in particular (as St. Paul has expressly explained
in Gal. iii. 16, may be taken as indisputable,
according to Scriptural usage. §
For Eve undoubtedly gathered from the Avords
of the primeval promise on this subject, that the
Saviour should be one|| Son.
* 1 Sam. iii. 18. f John viii. 56. J Gen. xxii. 1, 2.
§ At the same time this word, being a noun of multitude
admits of being applied to very many ; as St. Paul teaches at
Rom. iv. 18. || Gen. iv. 1.

157
Abraham too, Avhen he expressly received Isaac
for his son* by Sarah, as a pledge and type of the
future Son, gathered therefrom, that the Seed
predicted which should be the Hope of all the
families of the earth, should be one Son in
particular. And when he prayed, that he might see Christ's
day, it is clear that he considered the seed to be one
Son; although he understood, that his natural seed
or descendants should in a subordinate sense, by
virtue of that Son, share in the predicted blessing.
To David also it was clear, that the promise
concerning Abraham's seed, wherein all nations
should be blessed (which was again appointed to
be born of one Virgin!) should be one Son.
This then being from Scriptural usage a clear
meaning of '' Seed," it is to be observed, that by
the first clause in our text a like rule is laid down
for Abraham's Seed as for himself attaining the
promise of being "the Heir of the world;" as
also, for receiving circumcision to be " a sign " and
" a seal " in His flesh, when He should be old'
enough to knoAv! the signification of what should
have been done in His holy flesh at eight days old.
* Gen. xvii., where the word " also " in ver. 16 specially
distinguishes Isaac from the Son promised in vers. 7 and 8.
t Isa. vii. 10-14.
X By Luke ii. 52 we know that Jesus " increased in wisdom
and in stature ; " and may conclude, that as a Babe, He no
more, than other babes, knew what was done to Him. At
the same time, in regard "to His Divine Nature, He was then,
as always, omniscient. But by the terms of His covenant
with His Father (Philip, ii. 7) He engaged to do nothing by
His own proper Divinity for the enlightenment of His man-

158
And first „ shall be here said hoAV circum
cision imparted to Jesus the same that it did to
Abraham. As regarded His attainment of the heirship of
the Avorld He was, Avhen old enough to know good
from evil, to regard this rite imprinted on His holy
flesh, as something more than a bare token in the
body of acceptance with His Father: yea, as rather
being God the Father's seal of the Spirit of Sonship
which was in Him in the mortal body Avithout
measure*; inclining Him to do all that His Father
should require of Him, hoAV arduous soever. Thus
far was it " a seal " to Him.
But it Avas also " a sign" that God surely Avould
require of Him, as a Son, the renunciation of many
things, which it would be otherwise most legiti
mate for Him to have abided in, had not duty to
God imposed on Him the unhesitating, unreserved,
renunciation of the same in compliance with His
Father's blessed will.
Thus it Avas, that though, as a Child, entitled to
dwell in the courts ! of His heavenly Father, He
Avith true circumcision of Spirit, on receiving no call
from His heavenly Father to stay there, relinquished
that right for the sake of observing the declared
Avill of His Father in the Fifth Commandment.
hood or extrication of Himself therein from difficulties • but
to depend on His Father's godly motions within Him (See
Coll. for the first Sunday in Lent), giving Him in charge
what He should say and what He should do. — John v. 19, viii.
26, xiv. 10.
* John iii. 34. f Luke ii. 49.

159
In a like spirit did He during His ministry,
though a Son, and free from tribute to the temple,
nevertheless pay* it; and aftenvards, though King
of the land, forego His right to exemption from
tribute! to Cassar; because of its not being His
Father's will, that He should as yet be recognis
able by the very AArorld to be such.
And when, at the close of His ministry, He had
fulfilled the law of God (under Avhich He had been
brought by circumcision, for redemption! of them
that were under it) He did not retain that life,
Avhich He by law had earned ; but at once relin
quished it, at His Father's call; as it had been set
before Him in the Old Testament that He should :
and as had been opened to Him morning after
morning by His Divine Preceptor.
With holy alacrity He took up the language
prescribed Him in the xxxist Psalm at ver. 6.
" Into Thy hands I commend my spirit : for
Thou hast redeemed me, 0 Lord God of Truth ! "
Circumcision in His flesh was to Him a sign of
this "blessed will§" of His Father concerning
?Matt. xvii. 24-27. fMatt. xxii. 15-21. + Gal. iv. 4, 5.
§ Collect prefixed. In John xvii. 19 and Heb. v. 8, 9.
Like as the Aaronic High Priest went carefully through a
preparatory course of service lasting for seven days before he
appeared on behalf of his nation at the great annual day of
atonement with blood of the prescribed sacrifices in the holy
of holies ; so did Jesus, by observance of God's law through
life and devotion of Himself unto His Father in death, as
a ransom for His elect, prepare for entrance as High
Priest after the order of Melchizedec into the immediate
presence of His Father within the veil above.

160
Him, over and above the requirements of the
Mosaic covenant — a will entailing on Him much
pain in the flesh — after the manner of the rite
itself; and as also it had signified to Abraham, in
his experience.
But a blessed and holy will Avas it in its effects
on us; for it is that will of the Father by which
"Ave, of the offering* of the body of Jesus Christ
once for all, are sanctified."
Wherefore circumcision Avas " a sign " to Jesus
that He should not attain the inheritance of the
Avorld, nor the inheritance of all things, in His
mortal, but in His spiritual! body.
In like manner to the members of Christ's
mystical body, who have been circumcised! by the
circumcision of Christ, this rite denotes that they
shall only in their spiritual manhood attain their
allotted share in the inheritance above.
Noav this surrender by Jesus of the life that He
by law had earned, to be a sacrifice according to
His Father's blessed will, was not a work of the
law or carnal Commandment, but of faith. And
for the fruit thereof He trusted § in His Father,
when saying, " Father, || into Thy hands I com
mend My spirit" — that is, now that I have
finished the work given Me to do for redemption
of mankind I leave to Thee the fulfillment of all
My hopes to " see My seecl,^[ and prolong My
* Heb. x. 10.
t Compare John xii. 34 and Acts xiii. 32, 33.
X Col. ii. 11. § Matt, xxvii. 43.
|| Luke xxiii. 46. f Isa. liii. 10.

161
days, that Thy pleasure may prosper in My hand,"
by raising Me up again in Thy likeness.
By this faith Jesus was a true son of Abraham ;
following the example of Abraham so fully as to
have in the Scriptural sense Abraham for His
father. But the trust which Jesus put in His Father for
the promise, was not, like Abraham's, counted to
Him for righteousness; it was intrinsically pure
and righteous ; being offered by Him when He had
sanctified Himself to be God's High Priest by the
prescribed course thereof in observance of the LaAv
during life- time.
Thus he offered on man's part to His Father the
faith* in God, whereby to obtain, of God's mercy,

* Heb. v. 7. The holiness of God is so dread, and the
outrage of it by man so heinous through disobedience, that
unless the Son, as a Man, had "feared" before His Father,
when making propitiation for our sins, He would not have
worthily magnified, on man's part, the Divine Majesty.
Hence even in respect of the Son that text was verified
" by mercy and truth iniquity is purged." — Prov. xvi. 6.
Hence, too, the significance of the Holy Ghost's testimony
concerning the Son of David in Ps. xxi. 7.
On this account it is, according to our judgment, written
in Rom. iii. 29 that God will justify the circumcision ek tt/otewc —
looking upon Jesus as the High Priest of the nation, Who
after the manner of the Levitical High Priest having the
burthen laid on Him alone of making the prescribed recon
ciliation (Heb. vii. 11, and x. 1, and ix. 19). shall be sent forth
(Acts iii. 3 9) to cleanse His nation and re-admit them to
acceptance with God in Him — after the manner of His
bringing God's sovereign grace to the penitent thief (Luke
xxiii. 43) and to Saul in mid-career of blind opposition to
11

162
the promise that he should be " the Heir of the
world" and "of all things;" that so, not only
might all nations of the earth through Him be
blessed in Abraham; but further, that in Him,
as the Son, should all things, whether in heaven or
earth, be reconciled unto their Creator.
In conclusion, inasmuch as St. Paul teaches, that
in Jesus, we who truly repent and believe the
Gospel are circumcised with the circumcision
made without hands in putting off the body of
the sins of the flesh, through the circumcision of
Christ, it remains to be seen what the rite received
by Jesus in His holy flesh betokens to us.
It is a sign, brethren, that God will in very
faithfulness call us, as Christ's mystical members,
into fellowship with His Son in sufferings in the
flesh ; not so much in this instance by renunciation
God's righteousness (Acts ix. 1-9 and 1 Tim. i. 15, 16). See
Rom. xi. 27. Whereas He justifies the Gentiles during this
present age in the kingdom, and such of the elect among the
Jews as become of "the remnant of the true Israelites " in this
age as Gentiles, cW rfje 7n'or£u>c — that is, through the Gospel of
Jesus — "the faith once delivered to the saints," Jude 3,
preached to them. In ver. 13, 14, of the iv. chap., the care
with which St. Paul uses ek and Sia is to be noted — the
former meaning that which one obtains from God by one's
own merit — the latter that which one derives from Him
through another's merit, even Christ's. Thus Sia vdfiov ex
presses something derived from God by means of the law.
So Si' aKpoj3vsiae in ver. 11 means, who through faith derives
spiritual life from God for Christ's sake by grace under the
state of uncircumcision, but in ver. 16 the inheritance is said
to be £k itIoteoiq the faith in question being that of Christ — the
Seed of Abraham — which was meritorious.

163
of sinful lusts, as rather by mortification (in the
language of the Collect) of those carnal and worldly
lusts or desires which we might, as children of
God, legitimately and laudably entertain for things
relating to this world, were it not for God's call
upon us, for special reasons, moving us either in
our consciences, or in the course of His Providence,
to forego them : in order that our manner of
receiving His holy blessed will may be a proof of
our having the Spirit of Christ abiding in us — the
Spirit of Sonship — " without which we are none*
of His."
Let us then, in the words of the Collect prefixed
here, join in devoutly praying —
" Almighty God, who madest Thy blessed Son
to be circumcised, and obedient to the law for
man, grant us the true circumcision of the Spirit,
that our hearts and all our members being mortified
from all carnal and worldly lusts, we may in all
things obey Thy blessed will, through the same
Thy Son Jesus Christ our Lord. Amen.
* Rom. viii. 9.

11

ON THE GOSPEL
FOR THE FEAST OF THE CIRCUMCISION.

Luke ii. 21.
"And when eight days were accomplished for the circum
cising of the Child, His Name was called Jesus ; which
was so named of the angel before He was conceived
in the womb."
The circumcision of Christ is appointed in our
Church to be commemorated on the first day of
a civil year, being the eighth day after that chosen
for the commemoration of His Nativity.
The subject is one suggestive of self-denial
required of us according to God's " blessed will,
through the same His Son our Lord Jesus Christ."
Let us, therefore, inquire what is signified by
" circumcision of the Spirit :" and point out in
stances of it in the portion before us for this day
out of the Gospels.
The first instance hereof is to be found in the
conduct of the shepherds ; who are stated, at
commencement of this day's portion, to have said
one to another, " Let us now go even unto
Bethlehem, and see this great thing which the
Lord hath made known unto us."
" And they came with haste, and found Mary,
and Joseph, and the Babe lying in a manger."

165
This Avas their language one to another, s soon
as the angelic choir had left them, which had so
suddenly, in the darkness of night ; while they
were watching their flock, announced to them the
birth of " the Saviour Which is Christ the Lord."
The usual time with shepherds in Palestine for
keeping their flocks abroad by night is from March
to October. And usually one is deemed sufficient
for a watch.
But, in consequence of the strangers in large
numbers gathered at that time in Bethlehem, two
at the least, if not more, were watching together
over this flock.
They probably were brethren ; but whether or
not so, they hereby exhibited a commendable
unanimity and care for their property.
Assuredly, seeing that they could so readily
leave their flock, when called by God to do this,
it is to be concluded that it was their own; for had
they been in the service of another, they could not
haATe rightly done this without his leave first had.
God ever chooses fit instruments for performance
of His errands, and on this occasion was raising up
messengers to comfort with a gladdening token of
His protection the mother of the holy Babe.
It is to be therefore concluded that these shep
herds, though in a humble walk of life, were
instructed in the way of salvation taught in their
nation, according to the Mosaic covenant; or other
wise they would not have so readily apprehended
the purport of what the angel suddenly announced
to them about the birth of Christ.

166
But if they were themselves among the com
paratively few at that day in Israel, who like
Zachariah and Elisabeth, Simeon and Anna Avere
¦' waiting for the consolation* of Israel," the
announcement would be intelligently hailed ; and
by reason of their happy agreement together in
the care of their flock they could re-assure one
another, after the withdrawal of the angelic choir,
of the certainty of the things told unto them ; and
could help one another to recall to mind with
accuracy the few pregnant words so suddenly
spoken. Let it here be observed how these shepherds,
who had been unanimous in laudable care for their
flock, were now equally so in leaving it at God's
call; choosing His service before their worldly
interest. The habit of unanimity doubtless helped them
in being of one mind on this sudden proposition
originated among themselves, though grounded on
what had been announced to them.
Had they been* divided in this proposal to leave
the flock, their example would have been far less
instructive : but their habit was to be agreed ;
whence it was the easier for them to resolve on
leaving their flock together.
Oh laudable improvidence, where to be back^
ward would have implied indifference about the
good tidings communicated to them by God !
" And they came with haste," thereby " redeem
ing! the opportunity."
* Luke ii. 25. f Ephes. v. 16.

167
There is a significance in its being said " they
came."* It denotes that God, Who had called them by
His angel, was where the Babe lay, and there
received them.
Then at ver. 17 we read—
" And when they had seen it, they made known
(not abroad), but throughout every particular! the
saying which was told them concerning this
Child. " And all they that heard it, wondered at those
things which were told them by the shepherds."
By the hearers so spoken of we may suppose to
be meant those casually in the stable or cave at
that time.
For by the 20th verse we find that the shepherds
left the cave only to go homeward some little time
afterwards. Now by this readiness of the shepherds, who
were manifesting such laudable care of their pro
perty, to relinquish it for the sake of obeying
God's blessed will, and by their prompt agreement
in doing so, is to be seen an eminent mstance of
that circumcision of spirit, about which we are
inquiring. The second instance to be met with in this day's
portion before us is that of the blessed Virgin.
By the record of the Annunciation in the first
chapter of St. Luke's Gospel it may be seen that
* Compare Rev. xxii. 17.
f Ver. 17, iuyviipioav. Compare StaKar»j\Eyx£ro m Acts
xviii. 28,

168
the great glory on earth of her promised Son — the
Christ — was alone spoken of.
This would naturally have led her to dwell on
His future earthly greatness ; and to expect, that
her course would at least be made by God smooth
and devoid of painful embarrassment, if not directly
honourable among men.
Yet what did she find ?
On returning from the abode of her cousin
Elisabeth, when those at her own home in Naza
reth found her to be with child, they could not
divest themselves of grave suspicions concerning
her conduct; as she appears to have maintained
strict silence respecting her being in the way to
become a mother.
Hereupon they made known her equivocal con
dition to her betrothed husband Joseph, who alone
had by law the right to inquire into her case.
Now in all this obloquy, what inclined the
blessed Virgin to be patient and unmurmuring in
waiting on God to make her just dealing clear as
the noon-day, but circumcision of the Spirit?
It is to be obsenred in Scripture to have been
the infirmity peculiarly besetting children of God,
that when permitted by Him to be involved in
embarrassing or perilous entanglements, though
clearly led by Him into the difficulties overtaking
them, they brake out into impatience against God
Himself, or sank into sullenness.
Such did Jonah,* and David! at the death of
* Jonah iv. 9. f 2 Sam. vi. 8.

169
Uzzah, and Elijah* when threatened by Jezebel;
but not so the blessed Virgin.
Again, when the taxing laid constraint on her
husband to repair to Bethlehem, though she was
so near her time for giving birth to her son ; yet
dreading more the peril (as we suppose) of being
left without her husband's protection, she braved
the discomfort of the journey; and that afterward
of the poor accommodation in the oxen's stall; but
murmured not, because of her circumcision of the
Spirit. Meanwhile, although God, to whom she looked
up, permitted her to be in so lowly a condition out
wardly — quite different from the tenour of the
annunciation made to her by the Angel Gabriel —
comfort was through His providential care brought
her in a gentle manner suited to her feeble condi
tion of body by the shepherds — themselves of the
company that waited for the consolation of Israel —
who softly made known in her hearing throughout
every particular, what testimony had been vouch
safed from above to her truth, that she might
rejoice in God her Saviour !
After this eminent instance of circumcision of
the Spirit it remains for us to observe in this
passage a still more eminent one in the person of
her holy Babe. He indeed, as an infant, being " in
all points made! like unto us, sin only excepted "
and " growing! in wisdom and in stature," is doubt
less to be reckoned in respect of His manhood at
* 1 Kings xix. 3-14 compared with Rom. xi. 2.
t Heb. iv. 15. J Luke ii. 52.

170
this time helpless and unconscious in His mother's
arms. God had indeed revealed from heaven both to
the blessed Virgin and again to Joseph, that His
Name should be Jesus ; and it was usual to give
a new name at the enrolment of the male child in
the family of God ; the father* also was he who
gave the name.
Consequently the parents of Jesus did for Him
on the eighth day according to the custom of the
laAv; seeing that there was no express command
from God to the contrary.
Now God is said to do what He permits ;! and in
this way the language of the Collect prefixed is
vindicated, which saith
" Almighty God, Who madest Thy blessed Son
to be circumcised, and obedient to the law for
man." To the holy Babe in the unresisting, uncomplying
state of His infancy above supposed, the rite of
circumcision in His flesh Avas a sign! of what He,
in accordance with His Name, should be called to
endure in His flesh while saving His people from
their sins — and "a„seal" likewise, setting Him
apart for that work.
Thus, to use the language of the Collect for the
festival of the Innocents, " He herein glorified His
Father in deed though not in will," seeing that it is
to be supposed, He had not yet become, as a Child,
capable of so willing.
But if we reflect on the higher Nature that in
* Luke i. 62. f See Ezek. xx. 26. J Rom. iv. 11.

171
Him, as a Babe, was joined with the Human in one
Person, there may be discerned even at this very
time an unutterably sublime exemplification of
circumcision of the Spirit, in the acquiescence
maintained by Him, in His Divine Nature, with
what was even then suffered by Him in His
human. For the Divine Nature in Him could
know and feel all within Itself, Avhether or no it
Avas the will of the Father that it should be com
municated to the human.
It hence appears that there is in God Himself
beyond all conception this circumcision of the
Spirit: for "the only begotten* Son, Who is in the
bosom of the Father," by exemplifying it in Him
self, ! " hath declared it to be in His Father, and
in the Holy Ghost : "
For this circumcision of the Spirit, was " the
Spirit of Glory! and of God " resting in its feel
ings on Him as a Man.
Even as we are persuaded, that our soul only
feels the pangs produced by material agencies,
such as the steel and flame, by reason of being
united with the body in one person; so it may be
conceived, that the Divine Nature of God the Son
— in Itself incapable of receiving injury from
material agencies — knowingly rendered Itself liable
thereto and to the consequent sensation of pain
(after the manner wherein other men feel it), by His
willingness to become united with human nature
jn one Person.
* John i. 18. f John v. 19; Heb. i. 3.
X John iii. 34; 1 Peter iv. 14.

172
It may be gathered from Scripture that in the
high Council of the Three in One held before all
Avorlds God the Son so agreed to be in due time
united with the lowest of God's moral responsible
creatures ; that He might therein furnish all the
higher ones with a pattern of the extent of devoted-
ness due from the creature to the Creator, even to
the extent of laying doAvn the life at first bestowed ;
in the conviction, that God Who is only good had
some sufficient reason for requiring such self-
surrender; and that compfiance therewith could
not but redound eventually, through the goodness
and righteousness of God, to the augmented bliss
of the dutiful creature.
But God did not propose to exact of any mere
creature such an exemplification of what excel
lencies* are within Himself.
It was by covenant undertaken by God the Son,
"Who hath declared Him:" and hereby shown
circumcision of the Spirit to be in inconceivable
loveliness within Him.
In the circumcision of the holy Babe we there
fore have the highest instance found in the portion
for to-day, of circumcision of the Spirit.
This grace, it is to be observed, does not consist
in renunciation of things which we ought never to
be found doing, but of things which it would be
laudable to do, were it not for " the blessed will"
of God calling us to forego the same.
There are also to be discerned in these instances
* Rom. xi. 36.

173
above given three manifestations of this grace in
point of degree.
Firstly, that of the shepherds in relinquishment
of worldly goods :
Secondly, that of the blessed Virgin in patient
unmurmuring endurance, as by God's appoint
ment of man's misconception and ill-will unjustly
inflicted :
Thirdly, that of the holy Babe, Who in regard
of His Divine Nature willingly and with full fore
knowledge of what He should subject Himself
to, preferred the glory of His Father before His
own ease; though " not thinking* it any encroach
ment on the glory of His Father" to be, in that
high Council before all worlds, equal with Him !
Now we, who at our baptism are buried! into
the sacrificial death of our crucified Saviour ; and
at Confirmation, on being approved, take upon
ourselves the Christian profession, have a prayer
then made in our behalf, that " we may be strength
ened! with the Holy Ghost the Comforter, and
daily increase in His manifold gifts of grace —the
Spirit of wisdom and understanding, the Spirit of
counsel and ghostly strength."
It often hereupon happens that God in the course
of His providence places us from early youth,
whether male or female, in positions wherein cir
cumcision of the Spirit is, as He knows best,
required of us.
Sometimes a daughter is required to forego
* Philip, ii. 6. t Rom. iv. 3.
X See first Collect in the Confirmation Service.

174
marriage for the sake of solacing an aged parent
by close attendance. At other times a son is
required to do the like in order to procure main
tenance for a widowed mother and sisters.
How happy are they, who at entrance as now
upon a new year, on taking a retrospective survey
of their Christian walk, can look up to God, Who
seeth in secret, with the testimony of their con
science bearing witness, that they did not reject
His godly counsel, pleading within them (after
the manner wherein Jesus pleaded with the rich
young man,* Avho asked Him, " What shall I
do that I may inherit eternal life ?") but looked
on those pleadings of the Spirit of Circumcision
within them as an answer to the prayer made at
their Confirmation, that they should be " strength
ened with His manifold gifts of grace," and their
ownselves asked in that hour for a measure of
the Spirit of Counsel— and again, of ghostly
strength !
Daniel is a conspicuous instance of one who
turned what was in the providence of God per
mitted to be inflicted on him — namely, mutilation
by the King of Babylon — into an occasion for
cleaving the more closely to God in prayer ; so as
to be " greatly beloved," because of the circum
cision of the Spirit in him !
But there is one department of labour for God,
wherein baptized persons amongst us of either
sex are afforded an opportunity, according as they
willingly " incline! their ear" to the Spirit of
* Matt. xix. 16-22. f Isa. Iv. 3.

175
counsel, of showing this Circumcision of the Spirit
to be in them, after the manner of the blessed
Lord Himself in His Divine Nature — namely, in
offering themselves as instruments in the Lord's
hand for making known His gospel, more espe
cially in lands where it is not known; Avhether as
ministers or catechists, or teachers male and female.
Here assuredly is to be seen in relinquishment
of a lawful calling in one's own land, at the
instance of the Spirit of counsel, an example, after
Christ's own manner, of self-surrender for the glory
of God among men.
Happy they who in this " Spirit of power* and
of love and of a sound mind," offer up their lives
to God ! They will never regret it ; but rather, if
troubles overtake them in this world (where they
might have expected facilities for discharge of their
errand) ; they will only see in those incidents surer
tokens! of rest with God in His own time for
taking them to Himself.
Let us all therefore heartily join in use of the
Collect appointed to be used with the portions for
this day out of the Epistles and Gospels ; and say,
" Almighty God, Who madest Thy blessed Son to
be circumcised and obedient to the law for man,
grant us the true circumcision of the Spirit — that
our hearts and all our members, being mortified
from all worldly and carnal lusts, we may in all
things obey Thy blessed will, through the same
Thy Son, Jesus Christ, our Lord. Amen !
* 2 Tim. i. 7. t Philip, i. 28.

ON THE EPISTLE
FOR THE FESTIVAL OF THE EPIPHANY.

Ephes. iii. 8, 9.

" Unto me, who am less than the least of all saints, is this
grace given, that I should preach among the Gentiles the
unsearchable riches of Christ :
"And to make all men 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."
The next event in our Lord's life after His
circumcision was, most probably, His presentation
in the Temple at the time of the blessed Virgin's
purification; which according to the law could not
be observed until forty days after His birth.
The feast of the purification is consequently
kept about the fortieth day after that for celebra
tion of the Lord's nativity.
Accordingly it is to be concluded, that the feast
of the Epiphany, instituted to commemorate the
coming of the Wise Men from the East to the holy
Babe was, for convenience, held on the 6th of
January. Epiphany, means manifestation, and refers to the
manifestation of Christ to the Gentiles; of Avhom
the Wise Men or Magi were made by God the
representatives in their acknowledgment of Him to

177
be King of the Jews, in their worship of Him, and
in payment of tribute.
Now in the portion out of St. Paul's Epistles
for this day he speaks of God's amazing favour
towards us of the Gentiles in thus making His
Son knoAvn to us by His own direct interposition.
For Saul of Tarsus was no less miraculously
made His minister to the Gentiles " to open* their
eyes, that they might turn them from darkness to
light . . . through faith that is in Jesus,"
than were the Wise! Men themselves.
In the former verse of our text St. Paul speaks
of this mercy as extended towards himself; saying,
" to me who am by far the least of all saints is
this grace given, that I should preach unto the
Gentiles that treasure! of Christ not to be traced
out in the Scriptures (though laid up there for a
mystery), until the time for its disclosure.
To Timothy St. Paul further explained, that to
him first God had in this display of effectual grace
toAvard one in mid career of blasphemy and in-
juriousness, shown " all the long suffering "§ by way
of a pattern or sample of the destined conversion
of the remnant of his people unto Jesus at the
time of their national || recovery — being on this
account " the first " of sinners so recovered.
For the Sacrificial death of Christ at His cruci
fixion, being a full perfect and sufficient oblation
* Acts xxvi. 17, 18. f Matt. ii. 1, 2.
X Ver. 8, rov ave^i-^viagov rov ^piarov
§ 1 Tim. i. 16, rfjv ¦Ka.rtav /xaKpoOvfiiav.
|| Zech. xiv. 2-4. 12

178
and satisfaction for the sins of the Avhole world,
God hath therein provided a way whereby in
perfect consistency with all His Attributes to
bestow effectual grace unto salvation upon sinners,
whensoever it pleases Him.
Hence, although it ordinarily pleases Him to
require, that sinners should yield to His predis
posing grace; which, in a manner common to all
that hear the gospel, draAvs them to Him in Jesus;
and on their failing to do this during the day of
grace in His secret counsel appointed unto them,
hides* that salvation thenceforward from their
eyes; yet, in certain instances determined on by
Him, it is His pleasure to bestow effectual grace
unasked, when one has not inclined to His common
grace. Such an elect vessel was St. Paul.
Accordingly the Apostle looking at the grace of
God in making him His minister to us Gentiles, as
it concerned himself, confessed himself utterly at
a loss to express his gratitude.
Thus St Paul showed himself a pattern! *° us
Gentiles of the singular grace of God towards us
made known through him.
It surely here must be a subject of self-reproach
to think, that we are slow in inquiring after and
valuing, that which is shown to have been in so
special a way reserved for us.
But alas ! we are with difficulty moved to seek
after the good thing itself, though told that the
revelation of this mercy towards us Gentiles was
* Luke xix. 42. f Titus ii. 7.

179
made to St. Paul " to the intent, that now unto the
principalities and poAvers in heavenly places might
be known by the Church the manifold wisdom of
God." " For there* is joy in heaven in the presence of
the angels of God, over one sinner that repenteth."
Consequently it is not surprising, that when our
own individual Avelfare in respect of heavenly
things scarcely moves us; the more remote subject
of God's Counsel in providing it for us should be
coldly credited; and fail to elicit from us, even
for our own share in it, any such exalting expres
sions, as St. Paul used at being specially appointed
to preach it.
So great was his joy therein, that all the
sufferings which he endured through his faithful
discharge of that heavenly errand were counted of
no moment.
Yet we, who have only to receive the pardon and
peace with God ; and that, without the slightest
suffering in our flesh, can scarcely be persuaded to
feel thankful for a part in it !
In regard to the benefit accruing to us Gentiles
through God's direct appointment of St. Paul to
be His special messenger unto us, he at the com
mencement of this day's portion wrote : " For this
cause I, Paul, the prisoner of Jesus Christ for
you Gentiles," and was then going to have added,
" beseech you that you walk worthy of the vocation
wherewith ye are called," when there flashed on
his recollection his own authentic title to speak of
* Luke xv. 10. 12*

180
God's favour to the Gentiles ; whereupon he broke
off into a descant thereon ; and did not resume
Avhat he Avas going to have said until the first verse
of the next chapter.
It Avas because Paul would rather appeal to
their hearts by recital of God's distinguishing grace
towards them, than by that of his sorroAv as the
Lord's prisoner in their behalf, that he said —
" Inasmuch as ye heard of the dispensation of
the grace of God which is given me to you ward,
hoAV that by revelation He (who is my Lord) made
known unto me the mystery (as I Avrote afore* in
feAV Avords), to wit, in the xvth of Rom. and 8th
ver. AArhereby you are able, as you read, to perceive
my understanding in the mystery of Christ ;
" Which in other ages had not been made known
to the sons of men, as it is now revealed unto the
holy apostles and prophets by the Spirit :
" That the Gentiles should be fellow-heirs and of
the same body, and co-partakers of God's promise
in Christ by the Gospel."
God's ancient people, Israel, had been taught in
their Scriptures by His more openly revealed will,
that when salvation in Christ should be, at the
coming of the Son of David, manifested unto them,
they themselves should be, nationally, proclaimers
of it on God's behalf to the Gentiles, until " the
* The Epistle to the Romans having been written some
years before, from Corinth, may be concluded to have been
well known to the Ephesians, according to the custom men
tioned in Col. iv. 16. See the Sermon on the Epistle for the
Second Sunday in Advent.

181
knowledge* of the Lord should fill the earth, as
the waters cover the sea."
But it was not with equal plainness shoAvn therein
what God might appoint, in case of His ancient
people in their national capacity rejecting their
Saviour. Had it been so, they might have pleaded that
the knoAvledge thereof tended more than anything
else to slacken their zeal and bring about its OAvn
fulfilment. God therefore kept His counsel on this head a
mystery ; though causing clear notices of it to be
laid up in Scripture, which might not be traced
until His time should have come for instructing
Paul how to point them out.
Wherefore it Avas only when the Jews (after
having been nationally forgiven, at the prayer
of Jesus, for crucifying Him) had ! brought down
upon themselves nationally the fore-determined
wrath, by rejecting the Gospel preached first
to them that God's secret provision for bringing
converts from among the Gentiles, not only out
of "the streets! an(^ hines of the city of God,
but out of the highways and hedges, to sit
down with Abraham, and Isaac, and Jacob in
the kingdom of heaven," in the seats left con
temptuously vacant by the guests first called, Avas
by St. Paul made public.
" To the intent that now unto the principalities
* Isa. xi. 9- t Acts iii. 26.
X Luke xiv. 21, showing that this mystery was known to
Jesus ; though not, before Paul's time, " to the sons of men ;"
ver. 5, Ephes. iii.

182
and powers in heavenly places might be made
known by the Church the manifold — many sided —
wisdom of God.
"According to the pre-arrangement of the
ages which He purposed in Christ Jesus our
Lord. " In Whom we have the liberty of praying at
large, and the entry into His presence with confi
dence through the faith of Him."
It appears therefore that we are now called
upon to commemorate God's long- cherished pur
pose of secret mercy to us Gentiles; whereby
during the national divorcement of the Israelites,
we instead of being left in the interim Avithout
opportunity to hear the Gospel — in such darkness
as we see Hindoos, Chinese, and other civilized
heathen to continue in — not only have had an elect
company of the Jews raised up to preach it to us,
nor only have the hope of attaining eternal life in
the final state of the blessed, along with the rest
of the believing Gentiles at the expiration of the
Millennium; but we (as well as the elect remnant
from among the JeAvs) by eating* of our Lord's
flesh and blood have the opportunity of being
incorporated with the Israelitish nation (as being
for this present age " the only remnant! of the
true Israelites")— yea with the royal tribe, the
tribe of Judah — yea Avith the royal family in that
tribe — yea with the King Himself in His mystical
body : so as to be partakers in the first resurrection,
* See 1 Cor. x. 16, 17, compared with Ephes. ii. 14, 15, and
iii. 6.
t Collect for Good Friday.

183
and with glorified bodies among other saints to
behold His glory and to be for ever Avith Him :
having Him for " our exceeding* great reward"
— and so attaining unto " fruition of His glorious!
Godhead!" Such is the unsearchable wisdom of God and the
riches of His goodness towards us in Christ in this
particular. If then angels through love of Him are trans
ported at contemplation hereof,— if Paul, a Jew,
felt all his sorrow compensated by being com
missioned to tell us it, how much more ought Ave,
who are the objects of this grace, to ponder thank
fully thereon and render praise to God thereat !
St. Paul emphatically makes the sum of this
grace consist in " having in Christ Jesus our Lord
freedom of speech and access with confidence
through the faith of Him."
Now in this kingdom peers of the realm have
the privilege of claiming a private audience of the
Sovereign. But the rest of the nation in case of
urgent need of access to the royal presence Avith a
petition (for pardon let it be supposed of a relative
under sentence of death) are required to find some
influential person in attendance on the sovereign to
procure for him an audience.
How httle hope then could we Gentiles have
had of gaining access unto the King Eternal above,
Immortal and Invisible ! whereas now through the
faith delivered to us by Jesus from the Father,
upon the testimony of St. Paul and his fellow -
* Gen. xv. 1. f See Collect prefixed.

184
apostles, there is a way* opened for us into the
immediate presence of God in the holiest above
through the sacrificial blood-shedding of Jesus !
For when we who hear the word of Christ's
Gospel, yield to the predisposing grace of the
Father, thereby drawing! all in common, the Holy
Ghost the Comforter takes of the sacrifice of Jesus
Christ our Lord and. through our faith, places it!
in our heart, thereby incorporating us with Christ
Himself. And if from out of that sacrificial flesh
and blood we pray, as we are bid, for a measure of
the Spirit of Christ for our renewal, the Head of
the body breathes of the same into our hearts for
our renewal.
Then by the fruit of the Spirit in our lives we
may know that we are accepted in the Beloved.
Who can describe the value of this privileged
access unto God in Christ brought nigh unto every
one among us that truly repents towards God with
faith in the merits and mediation of the Lord
Jesus Christ?
If those of our nation, who by the Constitution
of the Realm have privilege of access to the
Sovereign on any emergency, prize it; how much
more ought each of us this — of access at any
moment unto our Father in heaven ! Great cause
have we to commemorate on the day specially set
apart to that end, the manifestation of Christ to
the Gentiles !
Let us, then, in the words of this day's Collect,
join in praying : 0 God, Who by the leading of a
* Heb. x. 20. f John vi. 44. + John v. 24.

185
star didst manifest Thy only- begotten Son to the
Gentiles, mercifully grant that Ave who know Thee
now by faith, may after this life have the fruition
of Thy glorious Godhead, through Jesus Christ
our Lord. Amen.

ON THE GOSPEL
FOR THE FESTIVAL OF THE EPIPHANY.

Matt. ii. 1, 2.
" Now, when Jesus was born in Bethlehem of Judaaa, in the
days of Herod the king, behold, there came wise men
from the East to Jerusalem, Saying, Where is He that
is born King of the Jews ? for we have seen His star in
the East, and are come to worship Him."
The calling of the wise men from the East to the
cradle of the infant Saviour was accomplished by
the direct interposition of God, without employ
ment of any messenger in the then existing
Church. In this respect their call was as signal a mark of
God's distinguishing mercy, as that of Abraham
previously from the same quarter of the world.
By this predisposing grace of God these Gentiles
became confessors of the kingly dignity of His
holy Babe before any of the authorities among
His own people.
Without doubt God mysteriously foretokened
hereby, what measures* He would have recourse
to for the glorifying of His Son, in case His own
nation should be backward therein.
He also made these wise men models and repre
sentatives of the service that should in the first
* See Ephes. iii. 1-12.

187
instance be zealously rendered to His beloved Son
by Gentiles* rather than Jews : for while by His
unsolicited grace in calling them to this service
He foretokened, that He would of His mere mercy,
through His Son's Apostles, call the Gentiles to
faith in Him, after His Gospel had been rejected!
by the Jews, when first preached to them sub
sequently to His ascension.
We of the Gentiles are therefore this day called
to commemorate the distinguishing grace of God,
which put us among the number of His children ;!
when othenvise we should have been left by the
Jews ignorant of that Gospel which they would
neither themselves receive, nor endure§ to see
preached to us.
God would not allow His merciful purposes
towards mankind by the Gospel to wait in this
instance for the gradual relaxation of His people's
prejudices; but of His mercy called us, through
the ministry of an Apostle || of His Son ; like as of
His mercy He called the wise men from the East,
to His Son's cradle.
After these preliminary remarks on the signifi
cation of the Epiphany or manifestation of Christ
to the Gentiles, let us first dwell on this inspired
record of the devotion paid by these wise men to
the Infant Saviour : secondly, on the probable time
of their coming : concluding with some observa
tions to be gathered from their devout service to
* Rom. xv. 12. f Acts xiii. 46-48.
X Rom. ix. 21-26. § John vii. 35 ; Acts xiii. 45.
II Acts xxvi. 17 ; xxiii. 11.

188
our Saviour, Avherein they are models to us, their
successors in the faith of Christ.
Firstly, the mention of the coming of these wise
men from the East and their guidance by the star
suggests the thought, that Balaam's prophecy*
was known to them.
Balaam himself came from Mesopotamia,! and
was said to have been called out of the mountains
of the East.
It may be concluded that when the Medes and
Persians took the Babylonish Empire their Magi,
whose seat was in the mountains about Lake
Van! m Media, may have had intimate converse
with Daniel ; as had the Chaldean Avise men in the
previous kingdom.
The Magi (for so these wise men from the East
* Num. xxiv. 17.
•j" Num. xxiii. 7 ; Deut. xxiii. 4. Inspection of a map shows
that the entire region of Mesopotamia, even to Lake Van near
Ooroomia is in a latitude east of Palestine.
Bengel observes that owing to the East being applied to
many countries according to different parallels of latitude, the
Greeks expressed this particular in the plural number of the
nouns for East and West.
X In the region abutting on Ecbatana in Media are
mountains, which may with much probability be deemed
those of Aram. See Dr. Asahel Grant's work on the
Nestorians ; where it is shown that local legends (which in
the East are peculiarly worthy of attention) place the habi
tation of the Magi, and prior to them, of Balaam, in the region
bordering on Lake Van.
And if only it could be proved that of old frankincense and
myrrh were the ancient products of that country all doubt
about the habitat of Balaam and of the Magi would seem to
be dispelled.

189
are called by St. MattheAv) might thus become
possessed of a copy of the Sacred Scriptures, and
observant of the prophecy of Balaam, Avho might
be reckoned one of their predecessors.
Nevertheless the grace of God, which manifested
that star unto these Magi, would supply them Avith
the requisite help for understanding* its signifi
cation. The language of these wise men, and the gifts
selected by them, show them to have attained con
siderable insight into the nature of the infant
King's! errand; which can only be ascribed to the
predisposing grace of God.
And as Herod commanded the infants in Beth
lehem to be slain from two years old and under,
according to the time that he had diligently in
quired of the Avise men, may it not thereupon be
concluded, that the star had been for a considerable
time! manifested to them, and that they had been
* See the Collect for Whitsunday.
t Tacit. Hist. lib. v. p. 621, wrote, " Pluribus persuasio
inerat, antiquis sacerdotum literis constitueri, eo ipso
tempore fore, ut valesceret oriens, profectique Judcea rerum
potirentur. " Suetonius in vita Vesp. cap. 4, Percrebuerat oriente
toto vetus et constans opinio, esse in fatis, ut eo tempore
Judasa profecti, rerum potirentur."
X It is not improbable that the star was manifested to the
wise men some time prior to the birth of Jesus, perhaps from
the Incarnation or Conception ; for it would take some time
before attention of the Magi would be sufficiently attracted
to it.
In Ez. viii. 8, 9, we find that his journey was one of four

190
afforded ample leisure for learning and becommg
matured in knowledge of what God would
have them do in consequence of that heavenly
sign? The star may be considered to have been of a
like nature to the luminous cloud Avhich preceded
the Israelites through the Avilderness.
For this star, like that cloud,* guided God's
chosen ones on their journey, beside telling them
the time Avhen they should set out.
The question asked by these wise men — " Where
is He, that is born King of the Jews?" — implied,
that the throne was actually vacant : being so, in
respect of the rightful King.
Their language on this point apparently had
reference to the prophecy of Ezekiel, in which God
foretold, that none of the seed of David should any
more sit on his throne " until He come ! Whose
right it is, and I will give it Him."
The rightful King of David's line had indeed
then come: but, as it was the purpose of God that
months. If the wise men came from Ooroomia theirs might
be one of five months. In regard of the limitation by Herod
to two years old and under it is to be observed, that Jewish
mothers sometimes suckled their infants two years or more.
See 1 Sam i. 23 where the three bullocks stand for the child's
three years of age.
* Num. ix. 15-23.
f Ezek. xxi. 25-27. By Jer. xxii. 30 we find that Zedekiah
should be childless ; which came to pass, when his sons were
killed before his eyes, Jer. xxxix. 5-7 ; and although Jecho-
niah's grandson Zerubbabel returned with Ezra to Jerusalem,
he never ascended the throne of David.

191
He should not sit on it, until He had been raised*
from the dead to do this (a secret counsel darkly
referred to by the wise men in their emblematic
offering of myrrh) the counsel of God in this
respect even yet remains to be fulfilled : but will,
without fail, be accomplished "in His OAvn!
times." These wise men further proclaimed their pur
pose of "worshipping" the infant King; which,
coupled with their emblematic offering of frank
incense, denoted their confession of His Divine
nature combined with His human.
We are not to suppose these wise men so
ignorant of the world, as to think that the reigning
King of Judsea would not view with suspicion such
an announcement as theirs.
It is much more probable that they implicitly
obeyed instructions divinely given them : as if
aware that it did not become them to make pro
clamation hereof on God's behalf timidly!: for
nothing relating to Christ is to be done in a
corner §; but, on the contrary, in the highway || of
civilisation, where men best instructed in the
means of scrutinizing the claims of Jesus to be
Christ the King of the Jews, shall be chiefly
assembled. Tidings of this fearless inquiry after the infant
Saviour quickly enough found their way to Herod.
That sanguinary tyrant hereupon peremptorily
* Acts ii. 30, 31. f 2 Tim. ii. 7, 8. + Josh i. 5-7.
§ Acts xxvi. 26. || Luke xiv. 21.

192
demanded of the Pharisees and doctors of the laAv
— Where should Christ be born?
Here they dared not offer, as Avas their wont,*
traditionary report of what had been " said to them
of old time," but submissively and honestly pro
duced the testimony of Scripture hereon, as the
indisputable authority touching this, as well as
every other, counsel of God. The passage chosen
by them was that in Micah, wherein Bethlehem!
of Judah was clearly shown to be the place for
Christ's birth.
Armed with this information Herod would
have these Avise men take him for a furtherer of
their errand : and, as their simplicity of character
disarmed his suspicions, he for once credulously
relied on them alone, for accomplishment of his
secret resolve respecting the infant King : so that
he omitted to send any spy upon their proceedings.
According to his instructions they set out for
Bethlehem, under a promise of returning to tell
him, where he might find the Babe.
Fear of the treacherous tyrant held back one
and all from volunteering to guide them on the
road to Bethlehem — a distance of from seven to
eight miles.
But the Star again manifested itself to the Avise
men, and led them even to the very house where
the young child lay (for the parents had by this
time moved into a house!).
On entry into the room where the holy family
* Matt. v. 21. t Micah v. 2. J Ver. 11.

193
was, "they saw the young Child and Mary His
mother ; and fell down and worshipped Him ; and
when they had opened their treasures, they presented
unto Him gold, and frankincense, and myrrh."
The fathers of the Christian Church look upon
these presents as the product of the country,
whence the wise men came ; calling them a tribute
of the best treasures therein. And Justin states
that they came from Arabia,* where undoubtedly
these three substances were articles of export.
Their errand Avas now finished, and God Who
had sent them, withheld them from keeping their
promise to Herod, Avhich had been treacherously
exacted of them.
Wherefore " being warned of God in a dream,
that they should not return to Herod, they departed
into their own country another way."
The Lord also warned Joseph in a dream the
same night, " Arise and take the young Child and
His mother and flee into Egypt, and tarry there
until I bring thee Avord; for Herod will seek the
young Child to destroy Him."
Accordingly Joseph that night set out with the
mother and the holy Child; thereby escaping the
wrath of Herod; who probably the next day, on
finding that the wise men did not return to him,
" sent forth and sleAv! all the children that were
* Ps. lxxii. 15.
f Macrobius, Saturn, ii. 4, relates that tidings of this
massacre and of the execution of Herod's own son, Antipater,
reached Augustus on the same day — Herod himself dying
four days after that execution of his son, about April 2 or 3,
B.C. 4. 13

194
in Bethlehem and in all the coasts thereof, from
two years old and under, according to the time
which he had diligently inquired of the wise men."
Having now dwelt on the inspired record of the
devotion wherewith the wise men performed their
errand, let us pass in the second place to some
observation of the clue furnished in Scripture to
the time when this visit of the wise men took place.
A learned German* commentator has recently
thought that their visit must be fixed for a time
prior to the presentation of the Holy Babe in the
Temple on the fortieth day after birth.
But although he shoAvs how in that year (b.c. 4)
on the 13th of March or Nisan occurred an eclipse
of the moon mentioned by Josephus and reckons
the assessment commanded by Herod in the name of
Augustus to have been held between the 15th and
18th (within which days the birth of Jesus should
then be considered to have taken place) and about
seven days afterward the arrival of the wise men
from the East - on the Feast of the Circumcision in
the holy family — and the night after their flight
into Egypt (taking possibly a week to accomplish)
— and then after some days' stay there an announce
ment by the Angel of Herod's death; av hereupon
Joseph might bring the Child and His mother
back by the 22nd of April— that is, four or five
days before the expiration of the legal term for
* Johannes Von Gumpach (Bagster and Sons).
The Passover in B.C. 4 was on the 10th of April, a few
days after Herod's death. — See Lewin's Life and Epistles of
St. Paul, vol. ii. p. 1023.

Mary's purification, which Avould end on the 27th
of April — yet this scheme seems too hurried;
unless the blessed Virgin had been miraculously
sustained, and the Holy Child (only just circum
cised), miraculously healed.
Moreover there is no necessary connection
between the execution of Matthias for pulling down
from the Temple a golden* eagle set up by Herod
(at whose burning, the eclipse occurred), and the
taxing or assessment at tidings of which he and
Judas! na,d joined in an insurrection.
Moreover MattheAv's testimony tends to show,
that Joseph on returning from Egypt feared to
bring the Holy Child and His mother into Judea
(for the purpose, as Von Gumpach alleges of
presenting Him to the Lord on the day of her
purification); for that "through fear of Archelaus
he turned aside into the parts of Galilee, till he
reached Nazareth."!
It seems therefore preferable to follow those
commentators who think that the taxing or
* Josephus, Book xvii. chap. vi.
f Judas and Matthias are here associated together. And in
Acts v. 37 mention occurs of Judas standing up in the days
of the taxing — or assessment — but it is there said that he
perished. Tet this appears to be all the ground Von Gum
pach has for assuming that the Judas mentioned by Josephus
in company with Matthias was the same with this in Acts v.
and consequently that the taxing and birth of Christ are to
be fixed for about March 13, B.C. 4. Compare Joseph, lib. xvii.
6, with lib. xviii. 1 and it will be probable, that there were
two Judases, this name being in either instance associated
with different people.

+ Matt. ii. 19-23.

13

196
assessment* Avas appointed to be held in the end of
September or beginning of October; when the
harvests were over, and the population more than
at any other time at leisure to go each one into his
OAvn city — that being the first month of the civil
year called Tisri — and that the coming of the wise
men followed the presentation of the Holy Child
in the temple. Joseph at that time had, as
Mai the w shows, a house in Bethlehem; it having
probably been his intention to haAre resided there,
had not events driven him to retire into Egypt;
whence the Lord led him back to Nazareth that
the Holy Child might, as MattheAv testifies, be
called a Nazarene.!
* Von Gumpach very clearly shows that ver. 2 of Luke ii.,
Avrr) >/ airoypatpri irpwrr] kyivETO ought to be translated " This,
the first assessment, — the first, as a matter of course, not in a
wider sense, but with reference to Palestine, as a Roman
capitation and property-tax. For Cyrenius was twice set
over Syria. The assessment though made in the life-time
of Herod the Great, was not levied till ten years after, when
Judsea was reduced in formam provincial.
Von Gumpagh shows out of Suetonius Aug. xxviii., 102,
mention of a " breviarium totius imperii " written out in
Augustus' own hand, left as a legacy to the Senate.
f Dr. Biesenthal in the " Jewish Intelligencer " for Dec,
1874, on Matt. ii. 23, writes : — " It was a custom with the Jews
to express their hope in a Name. Thus, ^^J5? *s ' w'len Jehovah
redeems.' S^vS whom may God lead back to his native
land. After this manner the Name Jesus was the first signal
and sign that all had fallen under sin. Meanwhile, this
designation was not special enough to be understood by all.
The means, the art, and the manner of salvation and of
freeing Israel from sin were given, yet not in the signification
of the Name."
And now, to throw a little light over this, Matthew begins

197
In conclusion, since the Avise men may be taken
for models of the devotion to be rendered in after-
times by us Gentiles to Jesus as our King, let us
first imitate their singleness of heart in confessing
our hope in Christ, regardless of personal dangers.
We cannot suppose them to have been insensible of
danger in their public confession of Him; but
rather to have implicitly relied on God's care over
them in their extraordinary mission.
with the flight of Christ into Egypt,"and closes the first section
of his account with the settlement of Joseph at Nazareth, so
that the words of the prophets should be fulfilled, " He shall
be called a Nazarene."
Hereupon Dr. B. asks, How is it to be shown that the
prophets predicted this ? in reply he points out how in Matt. xvi.
21, xvii. 12; Mark vii. 31, ix. 12; Luke xvii. 25, xx. 25,
Jesus showed that He must suffer, but found it very difficult
to convince His disciples even that He must — calling them
fools and slow of heart for not believing all that the prophets
had spoken, and showing them in " Moses and all the prophets "
the things concerning Himself — particularly on this head and
the consequent resurrection. Matthew seems to have collected
the single occurrences of the life of Jesus from His birth to
His glorification from this standpoint to show that He was
the man of sorrows that Isaiah (liii.) said He should be. Thus
Matthew could designate Christ's abode at Nazareth rather
than Bethlehem as His first great misfortune, entailing preju
dice against Him, causing His countrymen to see no beauty
in Him that they should desire Him. The Aramaic and Syriae
noun TS^ is equivalent to the Hebrew 3.y2 "pain, suffering,"
the verb from this in the Pael means to bear pain " or
suffering. According to analogy, as from the verb ?0?, a
proper name, V^;? ig formed; so from the verb "1?^ can an
adjective ,,'?^?3) be formed with the meaning " laden with'
suffering and pain." Matthew, after the manner of the

198
Let us then be of their mind in Avhat God
requires of us concerning His Son. For He hath
solemnly warned us " Whosoever* is ashamed of
Me and of My words in this adulterous and sinful
generation, of him will the Son of man be ashamed
when He cometh in the glory of His Father and of
His holy angels."
wisdom language HE^n I'W? (previously explained) seeks
from the residence at Nazareth a play on the word "''????
which sounds like "H??, so as to prove that the apparently
chance residence of the Lord in Nazareth, also forms a
member in the great list of His sufferings ; so that the words
of the prophets, He shall be a pain-laden sufferer T^V? may
be fulfilled.
According to the view of his day, Matthew here puts great
value on the proper name of the city Nazareth, so as to make
a play with the word "HJ723, and thus make prominent the
Sufferings, as the most important weighty mark appertaining
to Him, notwithstanding that He was the Son of God, fore
told in many passages of the prophets as they were under
stood by Christ Himself. He wished to make the beginning
and the first parts of Christ's sufferings, and all to the very
end, follow each other in continuous order.
The Greek form Na^wpdioQ with w can be explained by this
derivation of the adjective "H2^3 from the Aramaic and
Syraic verb "ijjjj. It is well known that the Arameans and
Syrians pronounced the Hebrew vowel " a " especially the
long one, in an open syllable, always with their vowel
" Sekofo," the long " o." They write Od&m for Adam,
Abrohom for Abraham, and Naphtoli for Naphtali. Like
wise he who wishes to write such a word with Greek letters
must use the Greek w to express the Syriae and Aramaic
Sekofo. Since the whole struoture of the word "H??? is
Syriae and Aramaic we need no longer wonder that w
appears instead of the expected a in the name Nafwpaloc.
* Mark viii. 38.

199
It is true God does not grant a star to guide us :
but we have, as St. Peter reminds us, the more
sure* — or, established, Avord of prophecy for our
guide — whereto we do well to take heed, as unto
a light shining in a dark place ; until the day dawn5
and the day-star (which is Christ) arise in our hearts."
The wise men themselves were left by God to
seek further direction in their errand from the
ordinary means of grace, after they had been by
extraordinary ones stirred up to set out: and
hence we are minded to observe, that though God
oftentimes now effectually calls persons to repent
ance, without the intervention of an ordained
minister, or any ordinary means of grace, He
always requires those, so awakened, to seek further
instruction of His duly ordained ministers in the
ordinary way.
Again, we may imitate these wise men in the
liberality wherewith we prepare to honour God
Avith our substance, according as He shall in that
respect have blessed us.
For it becomes us to remember, as David testi
fied, " All things come! 0I" Thee ! and of Thine
OAvn have we given Thee ! "
Lastly, let us imitate the Avise men in readiness
to obey God rather than man, even at the expense
of our reputation in the world for fidelity.
Observe too in the example of these wise men
how, in case it should happen that one find himself
unguardedly entrapped into a secret association,
wherein he is to be used as a dupe and a tool in
* 2 Peter i. 19. f 1 Chron. xxix. 14.

200
perpetration of crime, his duty is to break his
oath. Duty to God overrides all consideration for
one's so-called good name with wicked people;
who, for ends of their own, have imposed on
one. Alas ! few people, particularly among the young,
once so entrapped, know what to do for the
best. Wherefore it is the more important that the
example of these wise men, in breaking their
engagement with Herod at God's requirement,
should be the more generally spoken of by God's
ministers and held up to view.
In the case of these wise men, the express
command of God, that they should break their
engagement with Herod, made their duty in this
respect plain to them : Avhich otherwise would not
have been so ; for Herod had concealed from them
his secret purpose in stipulating, that they should
return to him, and say where the young Child
was. The rule laid down in Scripture in regard
to observance or rupture of rash oaths is' as
follows :
Where the engagement, rendered obligatory by
the oath, is found to be hurtful to men's own
worldly interests alone, though fraught with timely
benefit to their fellow-men (as in the case of
Joshua* and the Gibeonites) the oath is to be
maintained before God.
* Josh. ix. 15-27 ; see also Ps. xv. 5.

201
But where, as in the case of the Avise men with
Herod and that of another Herod* Avith the
daughter of Herodias, the engagement is hurtful
to one's own soul, if even it were beneficial to
another's body, it is to be renounced in the fear of
God. * Mark vi. 23-27.

ON THE EPISTLE FOR THE
FIRST SUNDAY AFTER THE EPIPHANY.

Romans xii. 1.
" I beseech you therefore, brethren, by the mercies of God,
that ye present your bodies a living sacrifice, holy,
acceptable unto God ; which is your reasonable service."
The order of events in our Blessed Saviour's
life and ministry has clearly been the rule whereby
passages out of the Gospels have been selected for
each Sunday, until Easter.
The portions, too, out of the Epistles chosen to
be compared with those out of the Gospels have
been employed as an inspired commentary thereon,
by the development of some important doctrine or
precept common to both.
Agreeably hereAvith, let it be observed, that the
next event in our Saviour's life on record, after
His presentation in the temple, is His attendance
there at twelve years of age, under the direction of
His parents.
Accordingly the self-surrender to His Father's
general will concerning obedience to parents (in
the absence of any special notification from His

203
heavenly Father authorising continuance in the
temple, as being His Father's house) is proposed
to us for an exemplification of the duty enjoined
on us in this day's Epistle, of yielding our bodies a
living sacrifice-.
The Collect makes it clear that this is the par
ticular fixed on by the ancient doctors, as common
to both these portions.
For the Collect, after testifying that a prayerful
spirit is that in which believers yield their bodies
a living sacrifice — (the prayer being that of those
who " call* upon" God for help, which expresses
their dependence on Him, and their ignorance in
asking) — next provides, that " they beseech Him
to grant them both to perceive and know what
things they ought to do, and also to have grace
and power faithfully to fulfil the same, through
Jesus Christ our Lord."
Distinct reference is here made to the question
which the Holy Child was weighing in His mind —
namely, whether He should take His Father's
house for His ; or, should abide in that of His
earthly parents, as they wished.
May we not, then, gather from the language of
the Collect, that the Holy Child, who was in all
points tempted! like as we are, yet without sin,
gained by silent prayer the clue to His Father's
will on this point ; and besides this, " the grace
and power to fulfil the same ?"
This is the point of duty which the Church's
ancient doctors would evidently inculcate on us ;
* Ps. xiv. 4. f Heb. iv. 15.

204
after careful comparison of that passage out of the
Gospels with this out of the Epistles.
Accordingly, after having first explained how
the Apostle in this day's Epistle speaks of our
imitating the holy Child in this surrender of our
will to God's in daily life ; and the recompense He
holds out to us in so doing ;
This discourse shall be concluded Avith a brief
exhortation thereto.
When the Apostle saith in the first verse of this
day's portion :
" I beseech you therefore, brethren, by* the
mercies of God,"
The conjunction " therefore" shows that in these
mercies, by which he adjures them to comply with
his exhortation, he is referring to the several
doctrines of the grace of God set forth in the
preceding part of his Epistle, Avhich he here signi
ficantly saith come of God's mercy! alone ; to wit,
that of peace with God through faith in our Lord
Jesus Christ, in ch. v.
That of renewal Avith the Holy Ghost in the
likeness of His death ; in chapters vi. and vii.
That of the inbreathing of the Spirit of adoption
in chapter viii.
As also, that of Divine predestination and elec
tion unto life in chapter xi.
With the thought of these divinely bestowed
* That the preposition Sia should be here so translated as to
make the Apostle use a form of adjuration is justified by a
similar use of this preposition by him in 1 Cor. i. 10.
¦f Rom. ix. 15, 16.

205
mercies the Apostle seeks to make his entreaty the
more persuasive to those, Avhom he might gain for
readers or hearers, in moving them to yield* in
prayer their bodies a living sacrifice, by deAroting
them Avith a fresh act of faith, on the instant, to
burial into Christ's death.
For he had explained^, that baptism certifies to
the believer, the fact of the Holy Ghost having at
baptism so buried! him.
And the Lord's Supper (as we may add) certi
fies to such a worshipper of God, that he is by the
Holy Ghost kept! buried therein.
Wherefore this believer is "of the sacrifice" §
pleaded by Jesus, our High Priest, before the
throne of God. It hence happens, that though
never so many, who hear this entreaty of the
Apostle were to comply with it, their self-devoted
bodies would be but one " living sacrifice," because
* The original word here used by the Apostle had been
in vi. 13, used in this sense of ' yield.' For the unquestion
able use of this word in the sense of ' present.' See Luke ii.
22, and 2 Cor. xi. 2.
But has this meaning any place here ?
There may indeed seem to be a contrast between a\oya £<5a
and XoyiKr/v Xarpe'av ; but it seems more superficial than real ;
for even believers' awyLara would be aXoya without the soul
in conjunction therewith to make the XarpEiav XoyiKi)v. Now
the soul cannot be at once part of the sacrifice, and priest
thereof. The soul itself only yields its body through the
sacrifice of the High Priest of our profession, our Covenant
Head. t Rom. vi. 3, 4.
X 2 Cor. iv. 10. See also the Collect for Easter Even.
§ Heb. x. 10, as translated by Bp. Middleton.

206
of incorporation by Christ's spiritual manhood
with itself ; so as to be of the very sacrifice " of
blood* and water and quickening human spirit"
pleaded by Christ our High Priest before the
mercy-seat above ; which is " living, holy, accept
able." For the word "living" is not to be taken to
mean mere animal life : as if there had been in the
Apostle's mind a purpose of contrasting a priestly
service in dedication of the body unto God with a
Levitical Priest's dedication of sacrifices of irra
tional and slain beasts, required under the Mosaic
covenant ;, but rather, there Avas in his mind, that
which is quickened and spiritually alive, which
alone is " holy and acceptable."
For we may have animal life in prayer without
being holy :
Nor can that which only lives by natural life be
" an acceptable sacrifice." For a sacrifice ought
to be killed in order to be acceptable; (as St. Paul
tells! us in his Epistle to the Hebrews;) where
upon natural* life ceases :
But in Christ, Who died in respect of natural
life, and was instantaneously quickened and wakened
up in spiritual! life, even before He Avas taken
down from the cross, we have " the living holy
* 1 John v. 8. This view of the passage before us is
confirmed by observing how in verse 4, the unity of Chris
tians was in the Apostle's mind.
This remark also shows the propriety of the Church's
ancient doctors having extended the portion for to-day to the
5th verse.
t Heb. ix. 17. X J°nn J- 4, and xix. 33-35 ; also v. 26.

207
acceptable sacrifice," which He has risen and
ascended up to His Father to present. For this is
" the freshly* slain yet living way," Avhich the
Apostle in his Epistle to the HebreAvs saith,
" Christ hath opened for us through the veil, that
is to say, His flesh."
Now in our text St. Paul is showing us how to
come to the Father in this Avay.
The sense in which this sacrifice of our bodies is
further sheAvn to be " living," as being quickened
and spiritual, by participation in Christ's new life,
comes out more fully by considering, that it is only
Avhen by an act of faith towards God in Christ we
deny ourselves, after the manner of the Holy Child
in this day's Gospel, Ave become " of the sacrifice
offered once for all," by not combinedly fashioning
ourselves, as the Apostle goes on to say, conform
ably with this world" — or, with men actuated by
the carnal mind.
But " by taking a new shape of mind receiving in
one's self a transformation of one's mind — by
renewal of its spirit,! or inmost desire and habit,
that we may make experimental proof of "what is
that good and acceptable and perfect! will of God"
— namely " our sanctification."
This will of God is only to be " proved" — or, ex
perimentally attained — through submission with
self-abnegation to His providential will ; as did the
* Heb. x. 19-22. t Ephes. iv. 23.
+ See Ephes. v. 10 and 1 Thess. iv. 3 ; Heb. x. 10 ; 1 Cor. i.
30 ; Col. ii. 10 ; 1 Pet. i. 14-16.

208

Holy Child, when yielding to his earthly parents'
wish for Him to leave His Father's house for theirs.
The providential will of God is temporary ; but
His will, that we be sanctified through obedience
to it, is abiding and "perfect."*
This it is then, that our Authorised Version
makes the Apostle say is "our reasonable service."
Now it seems to be a far preferable translation of
the Apostle's words to say, that it is " our service ac
cording to the word"! — or, "our Scriptural service."
For most certainly reason alone could never
bring us to habitually perform such a service.
Not that it is ever contrary to reason ; where a
believer is acquainted with the mercies of God, by
which the Apostle adjures him to render such a
sacrifice :
But it is plainly a service to be rendered by those,
who with the strength of "the faith dealt unto them"
by God, are carried forward to a pitch beyond what
unassisted reason would dictate to them.
In continuation, the Apostle urges on his readers
this duty, By adding,
" For through the grace of God given unto me I
tell every one among you, that hath this life,! " not
to set the mind on transcendental aims, beyond
* See 1 Cor. xhi. 10 ; James i. 17.
+ Thus riiv \oyLK,)v XarpeLav bjiHv is translated as rh XoyuKov
aSoXov ya\a in 1 Pet. h. 2. In John xvi. 2, X<V« * ™ed for
other acts of devotedness beside those of direct or liturgical
worship. . , . „
+ There seems to be a special force in iravn rv> om iv vpv
which assuredly receives illustration from the Apostle's
language in 1 Cor. i. 28 ; xiii. 1. obBiv iyi and in ver. 3 obtev
a^XcS/wi. ,See also 2 Cor. v. 17.

209
what it behoves him to think of, but to apply his
mind unto sobriety or sound* judgment in regard of
what God would in the course of His providence
apparently have him do in the way of duty, as a
member of the mystical body of Christ, for the
edifying of the community. Let the converted man
therefore hence learn not to rely on assumed pre
eminence over his brethren in zeal or natural
ability, for conspicuousness in yielding of his body
a living sacrifice ; but on that measure of
faith - Christ's "Spirit of faith"!— which (after
calling upon God in prayer for it, from out
of Christ's sacrificial manhood in the heart,) as
exhorted in the Collect, may in answer thereto
" be dealt unto him."
For what we, that are alive in Christ, do
unto God in Him by way of self-denial, in not
" combinedly! fashioning ourselves according to the
* 2 Tim. i. 7. f 2 Cor. iv. 13 ; Gal. ii. 20.
X Ver. 3. Here observe the obligation on each individual to
aim in the secrecy of his own heart, (fxETUfiopipovoQE) at con
formity with Christ, (wherewith no brother can intermeddle)
And then the precept concerning edification of other members
in vv. 4, 5, by way of restraining a child of God from pressing
his individuality too far, for our edification of the brethren is
habitually to be borne in mind. See 1 Cor. xii. 7.
But where each individual aims at taking transformation
into the image of Christ by prayer from out of the sacrifice of
Christ in his heart for a measure of His Spirit ; there, the
more such a member partakes of Christ's Spirit, he will be of
sound mind in laying himself out to edification of the brethren,
that " by thanksgiving of the many on account of the grace of
God in him, glory may by Christ Jesus redound unto God,
2 Cor. ix. 12-14. 14

210
course of this world, but taking a shape, or transfor
mation of mind by renewal under guidance of the
Holy Ghost, is done as members of one and the
same mystical body of Christ ; which incorporates
us with itself, when we feed on His sacrifice in
our hearts by faith.
It is through Christ's Spirit of faith in the
heart strengthening us (which we gain after
prayer for it) that we become a " living holy
acceptable sacrifice unto God according to
His word : " and to Him belongs all the
glory* Wherefore since we are thus one in Christ, we
ought not to glory over our felloAV-members, on
account of those acts of self-denial in dedication of
our bodies in living sacrifice ; any more than a hand
glories over a foot, when it does an act which the
foot did not, and could not ; but by which the
foot is benefited.
The hand glories not over the foot — or rather,
he who owns both does not on account of his hand
glory over his foot — because God hath alike set
them both! in his body.
Neither therefore ought the Christian, who is in
Christ's mystical body, as a hand, to glory over
him, Avho is in it as a foot; nor wiU he, if his mind
is, that in all things Christ— his Head— should have
the pre-eminence.!
The believer that will apply his mind unto

* 1 Cor. x. 17 ; Philip, iv. 13 ; 2 Thess. i. 10.
f 1 Cor. xii. 18. J Col. i. 18.

211
sobriety or sound judgment will consider how his
brother, who is as a foot, belongs to the same
mystical body as himself, by the will of their
common Father, Who made* him as a hand, to
differ — or, excel.
He ought rather to be glad at being privileged
to benefit his brother in Christ by yielding of his
body unto God a living sacrifice : for thus did the
Holy Child rather rejoice at His parents' happiness
in having Him back with them at home; than
glory over them for their lack of grace, wherewith
to yield themselves unto God a living sacrifice by
parting with Him (as Hannah! had with Samuel) ;
that He might habitually dwell in His Father's
courts ; though He alone J of all men could best
tell what might have been the altered course of
events during His mortal life amongst His country
men, if He had been afforded the opportunity He
here sought from childhood — to wit, of conciliating
the doctors of His nation and making them inti
mately acquainted with His pure love to God and
to His countrymen !
The Holy Child, in thus denying Himself for the
sake of obeying His earthly parents, according to
the letter of the fifth commandment, set His mind
on sound wisdom according to His Father's provi
dential will in the state of life through which He
was then passing :
Looking rather on that which He found Himself
positively called to do for God, than after what He
* 1 Cor. iv. 7. t 1 Sam. i. 28. + Matt. xi. 21.
14 *

212
might expect under other circumstances to do for
Him. Such was the self-dedication of Him, to
Whom God dealt the Spirit of faith without a
measure* !
Such His service according to God's Word!
It remains to be briefly said that the recom-
pence of such self-dedication! of the body a living
sacrifice on His part, was experimental acquaint
ance with " the good, acceptable, and perfect will
of God," as exhibited in His consequent " increase
of favour both with God and Avith man."
In conclusion, let it be observed how movingly
the Apostle, after having in the foregoing part of
this Epistle unfolded the doctrines of the Gospel,
now entreats those who receive these mercies, to
live hi the power of them.
To have known these mercies will be to our
greater! confusion and to our sorer punishment,
except we shall haATe held§ them in mind, by acting
in reliance on tljem.
Let not, however, any one suppose himself to
escape from this liability by designedly shunning
acquaintance with them.
We shall be responsible for the opportunity of
* John iii. 34.
f It will be remembered that the blessed and holy Child,
being without sin, might present His body a living sacrifice
in a different manner from what we, born in sin, may. — Ps. 1.
14 and 23.
+ Luke xii. 47, 48; Heb. x. 28-29.
§ Luke viii. 18 ; Heb. xii. 28.

213
having been instructed in them ; and still more, if
actually instructed in them.
Yea, as baptized persons, we cannot deliberately
draw back from them without " drawing* back
unto perdition " : as they "that count! the blood
of the covenant wherewith they were sanctified a
common thing, and do despite unto the Spirit of
grace ! "
Let us then come unto Jesus, by believing in
His written word, that we may have J life. Also,
when we are so come, and have a title to reckon
ourselves of His mystical body, because re
generated, and (after prayer for daily reneAval
by the Holy Ghost) reneAved, let us set our
minds on thinking soberly concerning what His
Providence seems to prescribe§ that we should, as
we are situate, do for Him in Christ : remembering
that the kingdom into which God hath translated
us, through faith in His dear Son, consists not so
much in "word, as in power, || and in the Holy
Ghost — in regard of His sevenfold gifts, made ours
in Christ — and in much assurance."'
The oftener Ave exercise our minds in acts of
faith of a self-denying nature for the profiting of
the body of Christ, the more we are established by
grace in the assurance of hope, that " in nothing^
* Heb. x. 38, 39. t Heb. x. 29.
+ John v. 40, vi. 33.
§ Horace has a moral precept in harmony with this
practical teaching where he wrote, " Quod adest, memento
componere eequus." — Hor. Od., lib. iii. 29-32.
|| 1 Cor. iv. 20 ; Heb. vi. 11. 1 Philip, i. 20.

212
might expect under other circumstances to do for
Him. Such was the self-dedication of Him, to
Whom God dealt the Spirit of faith without a
measure* !
Such His service according to God's Word!
It remains to be briefly said that the recom-
pence of such self-dedication! of the body a living
sacrifice on His part, was experimental acquaint
ance with " the good, acceptable, and perfect will
of God," as exhibited in His consequent " increase
of favour both with God and Avith man."
In conclusion, let it be observed how movingly
the Apostle, after having in the foregoing part of
this Epistle unfolded the doctrines of the Gospel,
now entreats those who receive these mercies, to
live hi the power of them.
To have known these mercies will be to our
greater! confusion and to our sorer punishment,
except we shall have held§ them in mind, by acting
in reliance on tljem.
Let not, however, any one suppose himself to
escape from this liability by designedly shunning
acquaintance with them.
We shall be responsible for the opportunity of
* John iii. 34.
f It will be remembered that the blessed and holy Child,
being without sin, might present His body a living sacrifice
in a different manner from what we, born in sin, may. — Ps. 1.
14 and 23.
+ Luke xii. 47, 48 ; Heb. x. 28-29.
§ Luke viii. 18 ; Heb. xii. 28.

213
having been instructed in them ; and still more, if
actually instructed in them.
Yea, as baptized persons, Ave cannot deliberately
draw back from them without " drawing* back
unto perdition " : as they "that count! the blood
of the covenant wherewith they were sanctified a
common thing, and do despite unto the Spirit of
grace ! "
Let us then come unto Jesus, by believing in
His written word, that we may have J life. Also,
when we are so come, and have a title to reckon
ourselves of His mystical body, because re
generated, and (after prayer for daily renewal
by the Holy Ghost) reneAved, let us set our
minds on thinking soberly concerning what His
Providence seems to prescribe§ that we should, as
Ave are situate, do for Him in Christ : remembering
that the kingdom into which God hath translated
us, through faith in His dear Son, consists not so
much in "word, as in power, || and in the Holy
Ghost — in regard of His sevenfold gifts, made ours
in Christ — and in much assurance."'
The oftener we exercise our minds in acts of
faith of a self-denying nature for the profiting of
the body of Christ, the more we are established by
grace in the assurance of hope, that " in nothing^"
* Heb. x. 38, 39. t Heb. x. 29.
+ John v. 40, vi. 33.
§ Horace has a moral precept in harmony with this
practical teaching where he wrote, " Quod adest, memento
componere sequus." — Hor. Od., lib. iii. 29-32.
|| 1 Cor. iv. 20 ; Heb. vi. 11. f Philip, i. 20.

216
instance to enforce on our attention that injunction
so solemnly laid upon us.
At the forty-first verse we learn, that the parents
of the Holy Child went up every year to Jerusalem
at the Feast of the Passover.
And when the Child Jesus was tAvelve years of
age, they took Him also up with them to the feast.
They that are learned* in the customs of the
Jews, give us a probable reason for their doing
this. They tell us, that Avhereas every male child
born in Israel Avas required to be circumcised on
the eighth! day after birth, and every parent Avas
required by the law! *° teach his children of either
sex the ten commandments, and chief truths of
God's revealed Avord, a custom was instituted
among Jewish doctors, in all probability after the
return from captivity in Babylon, by appointment
of Ezra, of inquiring into the amount of acquaint
ance with the moral law gained by boys under the
teaching and training of their parents after twelve
years. In case the proficiency of the boys in this depart
ment of knoAvledge should be found satisfactory,
it was the custom, we are told, of the examining
doctor to solemnly lay his hands on the boy's
head in token of God's blessing and readiness to
endue§ him with a measure of the Holy Spirit — or,
to use the Apostle's language in this day's Epistle

* See Lightfoot. f Gen. xvii. 12 ; John vii. 22.
+ Deut. vi. 7.
§ Numb, xxvii. 18-23 compared with Numb. xi. 24-29.

217
"a measure* of faith," if he should "call! upon
God" for it.
Those boys were to all intents and purposes
" confirmed" in the faith once delivered by God
through Moses to their fathers ; and were authori
tatively styled " sons of the commandment,"
haAdng been preAdously thereto called " sons of the
covenant." In continuation of the narrative we read —
" And when the parents of Jesus had fulfilled
the days ; as they returned, the child Jesus tarried
behind in Jerusalem; and Joseph and His mother
knew not of it.
" But they, supposing Him to have been in the
company, went a day's journey; and they sought
Him among their kinsfolk and acquaintance.
" And when they found Him not, they turned
back again to Jerusalem, seeking Him."
We read in the Law! °f Moses, that after the
day on Avhich the Passover was killed and eaten,
there were seven days set apart for special services,
beginning and ending with a Sabbath.
We are to suppose then, that when these had
been fulfilled, the parents of Jesus on the folloAving
morning, before starting on their return, repaired
to the temple at the hour of the morning sacrifice ;
and, since the women worshipped in a court set
apart for them, and the males in another, Avhile
* Rom. xii. 3.
t Ps. xiv. 4; Isa. lxiv. 7, to " call upon" implies " asking
the help of."
X Levit. xxiii. 6.

218
the boys went freely from one to the other, either
parent concluded that the child Jesus was Avith the
other ; and if they in like order issued forth from
the temple on their journey homeward (being
all kinsfolk and acquaintance) the Holy Child came
not to be missed during the entire day's journey,
until each family should re-assemble at even.
But it being then dark, the parents could not,
after missing the Child, set out on their return to
Jerusalem, till the next morning ; and, when
reaching that city, could not, on account of the
darkness, commence their search till the next
day, when they began inquiring after Him at
the temple, where they had last had Him with
them. In continuation the narrative tells us, " And it
came to pass, that after* three days — or, on the
third day — they found Him in the temple, sitting
in the midst of the doctors, both hearing them and
asking them questions.
" And all that heard Him were astonished at His
understanding and answers.
" And when they saAv Him they were amazed :
and His mother said unto Him, Son, why hast
Thou thus dealt with us ? Behold, Thy Father and
I have sought Thee sorrowing ; And He said unto
them, How is it that ye sought Me ? wist ye not
that I ought to be in these! (chambers of the
temple) of My Father ?
* Ver. 46, " after" means " on," as in Matt, xxvii. 63.
f Ver. 49. iv to'iq rafxEioiq. See Matt. xxiv. 26. See also
Ps. lxxxiv. 2 and 10 ; also Cant. i. 4,

219
" And they understood not this saying which
He spake unto them."
The supposition that the Holy Child was at
twelve years of age taken up to the temple for the
first time since His presentation* there on the
fortieth day after His birth, will explain how He
became known to the doctors, and ingratiated!
Himself with them.
But no dutiful child Avould have lightly re
sponded to the endearments of new friends, how
ever estimable, so as to neglect his own parents,
and knowingly withdraw from them, regardless of
the profound grief to which he might put them.
Assuredly, then, the Holy Child would not do this ;
consequently those commentators are not to be
followed, Avho suggest that the Holy Child, by
staying behind in the temple, devised a rebuke for
His parents, on account of their negligence in
looking after Him.
Some other way must therefore be thought of,
for explaining His relinquishment of them for a
home in the temple ; though aware that He should
expose His parents to much anxiety after disco
vering that they had left Him behind, on returning
homeward. If, then, what we have above supposed, about a
doctor that examined the Holy Child, on finding
Him well instructed in the moral law, having laid
his hands upon His head, and declared Him
to be a Child of the Commandment, be true, may
we not be permitted to assume that the Father
* Luke ii. 22. t Ps. cxix. 99.

220
took this moment for communicating to the Holy
Child within His temple His true parentage ?
Does not the Holy Child's reply to His mother,
on her remonstrance with Him for putting His
father and her to so much grief, favour this assump
tion? Let it be here observed, that the parents of the
Holy Child would be expected to maintain a pro
found silence before the Child about His DiAdne
origin, and wait on God Himself to choose His own
time and way of making this truth known to His
Son. The language of the Evangelist implies as much,
where at outset of this passage in the Holy Child's
biography, he Avrites — " Now His parents went to
Jerusalem every year, at the Feast of the Pass
over." The Evangelist indeed significantly varies
the description of them at the 43rd verse, to
"Joseph and His mother."
But at ver. 48 he records the Avords on this sub
ject actually used by His mother.
" Thy father and I have sought Thee sorrowing."
It is hence plain that the Holy Child's Virgin
Mother used on this subject of her child's parentage
the ordinary language " according to the custom"*
of the time. This indeed is an invariable rule
throughout the Scripture — the language in Avhich
it is expressed being the vernacular in contrast to
the literary dialect — scientific terms being eschewed,
and operations in nature described in popular
* Ver. 42 and ver. 27.

221
terms, as they appear to the spectator to be
carried on.
The blessed Virgin herself waited for God to
clear up the suspicion of immoral conduct to which
she became subjected in the eyes of her nearest
relations on account of God's unprecedented dealing
with her according to His revelation by the Angel
Gabriel. Agreeably with the rule laid doAvn by the
Psalmist, she looked to God to vindicate her inno
cence in yielding herself to be "the handmaid of
the Lord," Avho had written —
" Commit* thy way unto the Lord; trust also
in Him, and He shall bring it to pass.
" And He shall bring forth thy righteousness as
the light, and thy judgment as the noon-day "
Nor was it until she had been left to patiently
bear much opprobrium that God made to her
betrothed husband Joseph, whom He had given
her to be her defender,! a communication! from
heaven fully convincing him of God having
appointed his betrothed wife to be the mother of
the Messiah.
Neither did the blessed Virgin tell Joseph in
self-defence (as she had been instructed§ from
above) that the Child to whom she was appointed
to give birth should be a Son, and that His name
should be called Jesus.
Both these particulars Avere told by a distinct

* Ps. xxxvii. 5, 6. f Ephes. v. 23.
X Matt. i. 20-24. § Luke i. 30-33.

222
messenger from heaven to Joseph, as they had
been to the blessed Virgin herself.
It was therefore in accordance Avith precedent,
that the blessed Virgin and Joseph should wait
for God Himself to make knoAvn to the Child Jesus
His true parentage.
Consequently no other course was open to them
in the interim, but to speak of themselves as the
father and mother of the Child Jesus ; seeing that
Joseph was in the eye* of the law His father,
through Avhom according to the genealogies in the
Temple He should be reckoned to be " the Son of
David:" for, owing to women's names not being
inserted in the genealogies, the name of Joseph —
the betrothed husband of Heli's daughter Mary
(as being her nearest of kin) was in the genealogy
reckoned to be, in the eye of the law, " Heli's son."
Again, in regard of what is here assumed about
the Holy Child not knowing His true parentage
until it should be told Him, this is to be observed
to be quite consistent with what is immediately
subjoined in the latter verse of our text ; to wit,
that "He increased in wisdom and stature"— or,
in other words, acquired knowledge by degrees.
Moreover if we look at what St. Paul saith of
Him, in the second chapter of his Epistle to the
Philippians,! after stating " His being (to begin
with) in the form of God — to wit that He, as such,
thought it no encroachment to be equal with
God even the Father, " but made Himself of no
reputation" — we may gather that " in taking upon
* Luke iii. 23. we Irofii^ETo. f Phil, ii, 5-8.

223
Him the form of a servant," by consenting to
receive the human nature into union with His
Divine, He by that primeval covenant engaged,
that He Avould do nothing by His own proper
Divinity to instruct Himself as a Man, or extricate
Himself from any difficulty that it should please
His Father in the course of His providence to
bring upon Him; but that throughout His time of
probation on earth He should by " calling on" His
Father for light and support with His Spirit, even
as we are charged to do, gain of His Father
" grace to perceive and knoAv Avhat things He
ought to do, and also grace and power faithfully to
fulfil the same ;' ' for otherwise His victories over
Satan, and His triumphs of patience in waiting*
for His Father's help, would be no encouragement
to us in hoping for the same.
Accordingly the assumption, that' the Father
now communicated to Him, for the first time the
truth concerning His parentage, on His being
recognized by the doctors in the temple as " a son
of the Commandment" is in nowise derogatory to
the truth of the human nature being in Him grafted
into His Divine : nor yet that He should receive
knowledge only by degrees : when it was essen
tially needful for the sustainment of His office of
"the pattern servant"! in the eyes of all intel
ligent moral creatures, that He should in regard
* In this way such testimonies of His own mouth, or con
cerning Him, are accounted for, as Mark xiii. 32, and Matt.
xxvi. 10.
t Isa. xiii. i. Luke xiv. 17.

224
of His Divine nature rigidly refrain from commu
nicating any knowledge or poAver to His human
nature — while at the same time conferring infinite
dignity on the service to be so rendered in the
human nature.
If now it be conceded that the Father did in
all probability on this occasion first reveal unto the
Holy Child His true parentage, and that we call to
mind AA'hat has fallen Avithin the experience of
many among us on our confirmation, in regard of
having certain " counsels of perfection" or perfect*
service, according to the highest standard thereof
appointed for men in God's Avord, pressed on our
hearts by the Holy Spirit, touching voluntary
poverty, celibacy, or devotion to the ministry of
the Gospel through life, for the greater glory of
God ; it will not be thought incredible, that upon
the Holy Child being taught His true parentage
the Holy Ghost should have pressed upon His
worthy and Avilling nature the privilege of entire
" devotion of Himself to the service of His
Father during life."
Surely, if the Holy Ghost may be supposed to
have pressed upon many an Israelitish child,
whom He perceived to be, like Samuel, of a natural
disposition suitable for so high a calling, the
rule of life laid down by the Psalmist, where he
wrote,! " One thing have I desired of the Lord, that will
I seek after ; that I may dwell in the house of the
* Matt. xix. 21. See hereon Davenant's Treatise on Justi
fication. Vol. 1, chap. xliv. f Ps- xxvii. 4.

225
Lord, all the days of my life, to behold the beauty
of the Lord, and to inquire in His temple."
Much more may we believe Him to have pressed
this passage of " the lively oracles" on the Holy
Child. If we only suppose this, we shall see, that
on the Holy Child yielding His body a sacrifice
thereto, continuance in the courts of His Father's
house involved Him of necessity in relinquishment
of longer stay in that of His earthly parents.
Surely the sense of such an all-constraining obliga
tion is implied to be felt by Him in regard to
continuance in the chambers of His Father's temple
when saying, How is it that ye sought Me? Wist
ye not that I "ought" to be in these chambers of
My Father ?"
The original word for " ought"* is the same which
St. Paul uses in that precept enjoined on every
man among us, "not to think of himself more
highly than he ought to think."
It was not that the Holy Child was lacking in
becoming love to His earthly parents ; but that He
loved His heavenly Father more, which moved
Him to propose to serve His heavenly Father
according to the highest standard set forth for man
in the written word, from a conviction that He
" ought" to enter hereon, Avithout leave being first
asked of His earthly parents whether or not they
would consent to His so doing.
For He had now been authoritatively recognized
* Verse 49. A?i e'tvai fie ; with which compare trap o le'i
<f>povE~tv in Rom. xii. 3. 15

226
in the congregation as " a Son of the Command
ment." Now some persons are offended at St. Luke's
testimony that the Holy Child's parents " under
stood not this saying which He spake unto them."
But regard is here to be paid to the Scriptural
force of the term " understood."
Mention is made in this day's portion out of the
Epistles touching what measure of faith God, after
prayer, "gave " to each.
And this has been already shown to be synony
mous with " a measure of the Spirit " : and mention
is made* of "the spirit of understanding," as
folloAving on that of " the spirit of wisdom."
Moreover, the seventh or crown of all the others
is " the spirit of quick understanding in the fear
of the Lord."
But none of these increments are to be looked
for without " calling! upon" God for them.
What then if the Holy Child did call upon His
Father for the spirit of understanding, and that
the parents of Jesus had not prayed for the same,
Avhensoever it should please the Father to make
known to the Holy Child His true parentage?
Then they would not "understand" — that is,
feel the weight of what the Holy Child, under the
guidance of the Spirit within Him, said they might
have known He " ought " to do in the matter
whereof they were complaining.
* Isa. xi. 1-3. See the first Collect in our Church's Con
firmation Service.
t See this day's Collect.

227
They perceived, we may be sure, too plainly for
their liking, the conclusion to Avhich He would have
had them come on the instant,* on hearing from
His lips, that the truth concerning His parentage
had been revealed to Him by His Father.
But though it was in the temple itself that they
received from the Holy Child's lips notification
thereof, they could not, on the instant, while
themselves so moved at His having withdrawn
from them, though out of superior love for His
heavenly Father, consent! to the conclusion, which
they too clearly saw He would have them embrace
in common with Himself, to the greater glory of
His Father.
Nor yet could they consent to " call upon " the
God of Israel on that instant in His house, even
before so many doctors that were admiring the
Child, to "grant that they might perceive and
know what they ' ought ' to do in that strait, and
also might have grace and power faithfully to fulfil
the same."
Now so far was the Holy Child from any
thought of rebuking His parents ; that, on the
contrary, upon finding that they " understood not
His saying " — or, in other words, felt not the con
straining weight of it upon their consciences in the
* " ev oXiya," Acts xxvi. 28.
t A similar instance of inability to embrace the conclusion,
to which the Lord Jesus had Himself come, is to be seen in Luke
xviii. 31-34, where the disciples are said not to have " under
stood " those things which Jesus plainly said should be done
unto Him at Jerusalem whither they were going. 15 *

228
fear of God — He, we may believe, afresh called
upon His Father to grant that He might perceive
and know which of the two ways then open before
Him (that were according to His word) He ought
to take?
And, in the absence of any reply from His
Father, He acted on the same principle as after
wards when * knowing how His disciples had been
asked whether He paid the temple-tax : and though
He were a Son, yet lest He should offend the
rulers thereof when His Father withheld proof
fitted for their carnal minds, of His rightful
exemption therefrom, paid it.
Though He would not have "thought of Himself
more highly than He ought to think," by abiding
habitually in the courts of His Father's house, and
would have therein " yielded His body a living
sacrifice holy acceptable unto God which should
be His service according to the word of Scrip
ture" concerning service of the highest standard;
yet, seeing there Avas also a service according
to His Father's word in the Fifth Command
ment wherewith, if He should set His thought
upon service of His Father with a sound mind
He " ought " to please His honoured parents, " He
went down with them to Nazareth," since they
could not give Him up to His heavenly Father;
"and was subject unto them."
There can be little room for doubt about the
Holy Child having by that course proved His
* Matt. xvii. 24-27 ; Luke xx. 25.

229
" quickness of understanding in the fear of the
Lord" or, holiness; wherein is to be "proved,
what is that good, acceptable and perfect Avill of
God." Wherefore " increase of wisdom " flowed in on
Him from His Father ; as is in the next verse testi
fied, " and favour with God and man."
That the Holy Child did here eminently exemplify
the Apostle's precept in this day's Epistle, so
solemnly enjoined on each among us, will surely
be apparent.
It remains therefore that the naked precept (to
the exclusion of all subtle evasions, under cover
of desire for the greater glory of God) be with
the help of the Holy Child's example inflexibly
enforced on our consciences in the fear of God.
For it often happens that divers believers of
either' sex, upon their conversion, or upon their
confirmation, having heed* to certain passages of
Scripture, holding up to admiration service of self-
surrender unto God in conspicuous paths, think
that their superior natural abilities and physical
constitution fit them for choice of devotedness to
God's service in those ways; though the Spirit
may not have prompted! them to comply with
* See the example of Zebedee's sons in Matt. xx. 20, and
Matt. viii. 19-22.
t In Matt. xx. 21, Jesus called the rich young man to vow
voluntary poverty for God, because perceiving in him a
nature fitted to render God service to that degree ; for we
ought to be as ready to serve God, as to serve some system
of devotion instituted by man.
Nevertheless since according to ver. 11 of this chapter all

230
that counsel of perfection( for in that case it would
be lack of understanding on their part not to yield
their bodies a sacrifice to God therein) ; and
though they have not " called upon God " (as they
well know) to " grant that they may perceive and
know what they ought to do — together with
grace and power faithfully to fulfil the same,
through Jesus Christ our Lord."
How many females influenced by pious zeal
propose to themselves the office of teaching and
preaching in the Church of God on the ground of
their ability to do so and their illumination by
the Spirit in the mysteries of God ! although
well aAvare that St. Paul hath under guidance of
the Holy Spirit, Who cannot contradict Himself,
written, " I suffer not a woman* to teach nor to
usurp authority over the man ;" and that " Ave
ought to abide with God in the station! wherein
He hath called us" to a knowledge of His grace
in Christ; unless there be some providential opening
for us whereby to pass into a more conspicuous
line of service 'unto Him in the gospel, Avithout
abandonment of duties in society already incum
bent on us.
The Holy Child yielded to the claims of His
parents on His obedience, when they could not be
prevailed on by Him to willingly set Him free;
men cannot receive these counsels of perfection, and that man
cannot see the heart, it should be left to the Spirit of God to
press this obligation on each one that is born of the Spirit,
according as He knows him to be fitted to bear it.
* 1 Tim. ii. 12. f 1 Cor. vii. 20, 24.

231
since His Father for His part did not imperatively
call Him to leave them.
And though at tAvelve years of age " He had
more understanding than all His teachers," He
nevertheless, for eighteen* years afterwards waited
for His Father's distinct call of Him to the
ministry, by appointing John Baptist to go preach
ing six months before Him and baptizing, that
upon Jesus coming thereto He might be declared
to be the Son of God and Prophet like unto Moses
by the Voice from heaven and descent of the Holy
Ghost in the form of a dove upon Him.
According to those females who make their
talent for preaching and insight into Scripture plain
warrant from God for brushing aside St. Paul's
canon against women taking upon them the office
of teachers, the Holy Child must have culpably
withstood for eighteen years the call to teach,
upon being acknowledged by doctors in the temple
so eminently fitted to do so.
But we are not, upon being converted and
persuaded of our aptitude to preach, to break
away from " serving! our generation according to
the will of God " in the station wherein He hath
called us ; for the sake of serving Him in a higher
line of labour to which there is no apparent
Providential opening afforded us.
We are to call upon God for grace to show us
what we ought to do, and further cheerfully to
fulfil the same ; that we may not set our minds
* Luke iii. 23. t Acts xiii. 36.

232
upon higher departments of service than we ought
to set them on, but employ them upon choice of
duty to Him agreeably with the dictate of a
sound mind according to His word.
For we are to remember that like as "in a
great* house there are vessels of various kinds,
some of gold and of silver and others of wood and
of stone, and some to honour and some to dis
honour; even so in His house — the Church on
earth — are similar vessels suited to needful depart
ments of duty to Him, some of which are in much
esteem, and others in little : if therefore a devout
believer -will purge himself from carnal desires,
that he may serve God during this life in the state
Avherein He hath called him to a knowledge of His
salvation ; then though he be a vessel for uses in
comparatively small esteem, yet if faithful! to the
end of his course therein, he shall be a vessel
sanctified and made meet for the Master's use and
prepared for every good work in the Church above.
Noav unto God the Father, God the Son, and,
God the Holy Ghost, be all honour, glory, majesty,
dominion and poAver for ever and ever. Amen.
* 2 Tim. ii. 20, 21.
f See also the third clause of the xviith Article of the
Church of England.

ON THE EPISTLE FOR THE
SECOND SUNDAY AFTER THE EPIPHANY.

Romans xii. part of ver. 6.
" The gifts we have differ according to the grace given
unto us."
Gifts of God come to us either naturally or
spiritually : the former consist in inherited distinc
tions by birth or wealth (bringing with them great
helps to acquire influence for good or evil OATer
our fellows), or by pre-eminent abilities, bodily
and mental: the latter, in bestowal of spiritual
gifts upon believers in Jesus ; which qualify them
for certain offices in His Church.
The possessors of these gifts of either class natu
rally use them for self-exaltation; and are much
set by for so doing, because man* looks at the out
ward appearance. But the Lord looks on the
heart; and with Him those "differ" or excel, who
use them to His glory with the help of His grace.
Accordingly where it falls within the observa
tion of God's faithful people, that one endued with
a gift natural or spiritual, uses it to the edification
and profit of others rather than of himself, they
rightly judge him to be seeking the praise of God
instead of his fellow-men; even as did the devout
* 1 Sam. xvi. 7.

234
Jews gathered out of various countries to Jeru
salem at the first Pentecost after our SaAdour's
Ascension to heaven think of His Apostles ; because
of hearing them speak* in each man's own tongue,
not matters relating to their own exaltation, but
the wonderful works of God in behalf of His Son,
their Lord.
Now the grace, or favour, of God is not to be
otherwise gained of Him than by prayer.
Also this prayer is to be made in the one only
way of God's appointment.
There must accordingly be in every acceptable
worshipper an implicit acceptance of and reliance
on, the fundamental doctrines of the Gospel.
The birth of each one in a state of alienation
from God owing to original sin derived with the
blood from our first parents must be believed ; as
also, the universal redemption of mankind by the
sacrificial death of our Lord and Saviour; Who
thereby made at His crucifixion, atonement for the
sins of the whole world then charged by His
Father upon Him.
Furthermore, there must be in one a full per
suasion of the resurrection of our Lord Jesus
Christ from the dead, and ascension up into
heaven, to be the Head over all things to His
Church, and effectually to plead before His Father
the merits of His blood-shedding in our behalf.
Furthermore, there must be in the believer a
resolve to pray for grace in no other name! than
that of Jesus ; and to ask, out of a penitent heart,
* Acts ii. 11. t John xiv. 12.

235
more especially for a measure of the Spirit* of
Christ, for reneAval day by day.
Let believers, who desire to use their gift aright,
only proceed in their worship conformably with
these fundamental doctrines, and they will find
Almighty God " more ready! to near tnan tney are
to pray, and wont to give more than they either
desire or deserve."
Here, however, it is to be observed that many
among us, though baptized in infancy, and brought
up in acquaintance with the doctrines of the
Gospel, prefer, in the first instance, reliance on the
force which their own moral resolve has with them
to make them use their gift so as to excel, even
in the sense above required — of seeking to glorify
God therewith.
Let it therefore be clearly understood that no
believer in Jesus can pray acceptably for grace in
the Avay above specified, except he be, with the
utmost rigour of moral resolve, denying himself
those sins which more easily beset him. For no
one could scripturally expect to be heard for his
many prayers in the name of Jesus for grace, while
continuing in commission at any time of wilful sin.
Reformation must be resolved on and abided in
(with all the rigour that even worldly men require
in those whom they allow to be reformed charac
ters) before they, who implicitly receive the fun
damental doctrines of the Gospel, above enume
rated, and use them in prayer for a measure of
* Luke xi. 13.
f Collect for Twelfth Sunday after Trinity.

236
God's Spirit, wherewith to be renewed in the
spirit of their mind, may scripturally hope for His
grace. Nevertheless, reformation is not to be put in the
place of regeneration or renewal. Reformation*
may be practised according to the gifts of God that
come by nature, but regeneration and renewal are
of grace-!
Let us now proceed to inquire how the Apostle
would have us use the gift! or g^ts spiritual or
natural wherewith we have been put in trust.
He begins with spiritual gifts, apparently enu
merating those which fitted the possessors to
be elders of the Church that was in his time at
Rome,§ prior to his own personal visit to them.
They are seven in number — "of one that pro-
* Regeneration is participation in the new and spiritual
manhood of the Lord Jesus, by burial into His sacrificial
death. Rom. vi. 4.
Renewal is participation in a measure of His Spirit whereby
we are raised up in Him.
t Titus iii. 4-7. See also the Collect for Christmas-day.
X Ver. 6. Xcxpio-fia denotes a gift of the Spirit in our own
keeping, Exod. xxxi. 2-6, while x^P'E is one ia Christ's keeping
within us.
§ No extraordinary gifts of the Spirit are here mentioned
as being manifested among the Christians at Rome. This is
accounted for by the supposition that up to the time of St.
Paul writing this Epistle no Apostle had visited Rome. For
it belonged to an Apostle alone to confer miraculous gifts of
the Holy Ghost. Acts viii. 14. It is generally understood that
for this reason St. Paul desired to visit Rome (Rom. i. 11).
If then, at this early period, there were congregations,
with their respective elders, at Rome, under their bishop
before an Apostle had visited the city, how could Peter and

237
phesieth, that useth the office of a deacon, that
teacheth, that exhorteth, that giveth, that ruleth
the congregation, and that shoAveth mercy."
For each of these the Apostle gives a special
precept, and afterwards adds further precepts
touching use of gifts natural or spiritual that
might be distributed more or less among them all.
And here it is opportune to observe that he Avho
would seek to excel in the use of his gift by grace
asked of God in the only way opened for him,
according to the doctrines above specified, must
take Christ's precepts for the rule of procedure.
These form the yoke* of Christ, which they Avho
come unto Him, according to His invitation, must
take upon them, that they may taste His promise
of rest in their souls.
In regard then of one that prophesieth, or
preacheth for exposition of doctrine, let him, saith
the Apostle, exercise this gift according to the
proportion! of the faith ; that is, by showing, for
instance, redemption of mankind through the last
Paul be said to have founded it, as an inscription on the
pediment of St. Peter's, at Rome sets forth ?
We may suppose that the proselytes from Rome, present on
the first Pentecost at Jerusalem, were fitted to be elders, and
were ordained as such by Peter ; whence they of the circum
cision looked to him as their founder : but, afterwards, converts
made by St. Paul out of the Gentiles, flocking to Rome, and
forming a congregation there, and receiving elders ordained
by him, looked to him as their founder.
* Matt. xi. 29.
f Ver. 6. An analogy is an extended comparison of two
subjects having a correspondence throughout their respective
courses.

238
Adam to be as universal as their fall through the
first Adam ; else the remedy would not be com
mensurate with the disease. Yet, on the other
hand, let him not confound universal redemption
with universal salvation, lest he encroach upon the
doctrme of our sanation in Christ, " according to
the Father's pleasure in dividing* Him a portion
with the great, yea, dividing Him a spoil Avith the
strong !"
For " Christ Jesus the Lord is the Saviour! of
all men ; specially of them that believe."
Again, let him Avho hath the gift of the ministry
as a deacon! appointed to distribute the alms of
the congregation give attention to this duty, that
the relief may be prompt.
Again, let one whose office is to teach or cate-
chise§ (which is to sound over and over again in
the ears of those under instruction the form of
well-chosen words, setting forth the chief truths
needful to be believed) apply himself to that
* Isa. liii. 12, and .ver. 10; and Luke xi. 21.
t 1 Tim. iv. 10.
X Although these officers are not actually called in Acts vi.
Siolkovoi, yet the word BiaKovtiv is applied there to the work
for which this new order was elected, ver. 3. Also, in ver. 1,
the special duty to which they were set apart is called
dtaKovia ; and in 2 Cor. ix. 12 it is applied to the matter of
alms entrusted to one for distribution.
§ This conjecture seems borne out by the places in which
KarriyEia dai occurs in the New Testament : Acts viii. 25 ;
Rom. ii. 18 ; 1 Cor. xiv. 19 ; whence, in Matt, xxviii. 9, the
Apostles were commanded fiaBriTtvcrai SiSao-KovreQ. Such words
appear to have been preserved in 1 Cor. xv. 3-8, and Ephes.
v. 14.

239
duty, so that all in the congregation may know the
creed. Qr, if an elder have a gift for exhortation, let
him at suitable times be ready for that service to
the congregation— for the manifestation of the
Spirit is given to each man for the general profit :*
and not only will he, Avho rightly seeks of God
grace Avherewith to use his gift to the general
edification, excel him who exercises it for self-
exaltation ; but he who is more steadfast and Avhole-
hearted in prayer for grace wherewith so to use it,
will excel him who is unstable! therein and of
doubtful mind.
The fifth elder in the Church at Rome here
addressed by the Apostle, is he that giveth.
This one was to be distinguished from the deacon
who distributed the alms of the congregation ;
because he, having wherewithal to be hospitable
and receive! the messengers of the Churches at his
own cost, was willing to do so, like Gaius.§
Him, then, St. Paul charges to exercise his gift
with simplicity 1 1 — or, a single eye to the Avelfare of
the congregation — and not to his OAvn paramount
influence^ therein. Agreeably with our Lord's
words to such ; Who said " How can ye** believe,
which receive honour one of another, and seek not
that which cometh of God only ?"
Then folloAvs mention of " the elder that

* 1 Cor. xii. 7. t James i. 6-8.
+ 3 John vers. 5, 6. § Rom. xvi. 23.
|| 2 Cor. xi. 3 ; Ephes. vi. 5.
^[ See 2 John vers. 5, 6. ** John v. 44.

240
ruleth"* — apparently corresponding (in the Chris
tian congregation) to the ruler of a Jewish syna
gogue. The Apostle's precept for him is, that he rule
with diligence.
Who now is the seventh, whose gift placeth him
pre-eminently in the position to shoAv mercy?
Let us assume that it is the bishop.
On this supposition how appropriate is the
Apostle's precept, that he shoAv it towards a wrong
doer, whom the consistory of presbyters have con
sented to receive back into full communion, " Avith
cheerfulness."! In remarkable agreement with this interpretation
of St. Paul's description of the seventh elder's gift,
let it be observed, that in our Church's office for
consecration of a bishop are found the words, "Be
so! merciful that you be not remiss ; so minister
judgment or discipline, that you remember mercy."
After this follow sundry precepts, either for the
ordering of the inner man, or of our outward
conduct as well* as inward, to Christian brethren,
or else to enemies.
Firstly, let love be without dissimulation — or,
appearance of approval, when constrained to be
remonstrant§ — as were Paul and Peter at Antioch.
* See Justin's Second Apology for Christians. eireira
Trpoenpiperai Tip trori^u>Ti twv atiiXipwv aprog. Compare herewith
1 Tim. v. 17, ol KaXws rrpoe^&Teq.
t Compare 2 Cor. ix. 8.
X See the last Exhortation in that Office.
§ Gal. ii. vers. 11-21 : dissimulation is for concealment of
what you are. Simulation, for pretence of what you are not.
" Quod non es simulas, dissimulasque quod es."

241
Again, in " abhorring that which is evil and
cleaving to that which is good," let the same dis
tinction be drawn between the man and his failings
which God Himself makes — Who hates the sin
yet loves the sinner ; and seeks to save him through
Jesus, not in his sins, but from* them.
According to this precept, also, charity will
incline us to cleave to that which is good in per
sons who are, in other respects heretical or schis-
matical. There is to be observed a certain interdepen
dence of these precepts one with the other. For,
after having commenced with a precept of " the
wisdom which cometh from above," declared by
another Apostle! to be " first pure," the Apostle
next subjoins thereto one inculcating that sort of
love which inclines one beforehand towards a
brother, until something manifest itself in him to
make one refrain therefrom : saying, "Be kindly
affectioned! one toward another with brotherly
love." The precept which follows, "In honour prefer
ring one the other," has one subjoined to this
effect — " not slothful in business, fervent in spirit,
serving the Lord;" showing that the yielding of
precedence to another is not to be with oneself a
cloke for sloth or lukewarmness in the Christian
profession. * Matt. i. 21. t James iii. 17.
X Verse 10, QCKuoTopyoC <pi\e~tv denotes that love which is
dictated by intelligent observation of one — ^epyeiv that which,
as a mother's, is impulsive. 10

242
The next three petitions are subsidiary to that
one about " serving the Lord,"* bidding us be,
" rejoicing in hope, patient in tribulation, continu
ing instant in prayer."
Then follows a precept conspicuously exempli
fied by our Lord in His presence at the marriage
in Cana, as described in this day's Gospel, " Dis
tributing to the necessity of saints, given to hospi
tality." After this comes a precept regulating the
believer's conduct towards enemies. " Bless them
Avhich persecute you ; bless, and curse not."
Then follows, " Rejoice Avith them that do
rejoice," as did our Lord at the marriage in Cana —
and "Weep with them that Aveep," as did He at the
tomb of Lazarus.!
"Be of the same mind" or accommodating in
things that are indifferent : " mind not high things,
but condescend! to men of low estate, or consent
* These observations, it is trusted, suffice to show the
genuineness of Kt/pi'u rather than xatptp, though Gesenius
inserts the latter. -Like as the precept in verse 9, might incline
a Christian unduly influenced by it, to sternness and rigour
of carriage, which is corrected by that following in verse 10,
or like as that in verse 10, " about preferring one another in
honour," might be with one of an indolent habit an excuse for
sloth, which is corrected by that subjoined in verse 11, "not
slothful in business ;" so the precepts in verse 12, " rejoicing
in hope, patient in tribulation, continuing instant in prayer,"
are in keeping with that in verse 11, according to our autho
rised version, " serving the Lord ;" but not so with that of
" serving the opportunity."
f John xi. 35.
X Verse 16, aovarrayofiEvot, this word at first intimated
among Christians implication with those that were led away

243
to be led out of your own way, and to desist tem
porarily from what you Avere after,* (if you can
consistently do so) for the sake of helping them in
an emergency — and the more so, if they are beloAV
you in the scale of society.
To those who, in the exercise of the gift that is
in them, walk Avith grace by the rule of these
precepts, thereby taking Christ's yoke upon them
and learning of Him, rest is promised by Him in
their souls, as has been above observed.
Noav this may be said to be what is meant by
" God's peace" in the Collect prefixed.
St. Peter to the same effect makes observance of
Christ's precepts the way to seek of God peace :
where he wrote, " For,! he that will love hfe and
see good days, let him refrain his tongue from evil
and his lips that they speak no guile. Let him
eschew evil and do good, let him. seek peace and
ensue it. For the eyes of the Lord are over the
righteous, and His ears are open to their prayer ;
but the face of the Lord is against them that do
evil. " And who is he that will harm you, if ye be
followers of Him Who is good ? But, and if ye
suffer for righteousness' sake, happy are ye ! and
be not afraid of their terror, neither be troubled,
but sanctify the Lord God in your hearts."
to execution, through friendly communication with them,
Acts xii. 19. Thus Christians were often detected and seized
in the early times of persecution. The word then came to
signify the being carried away with a fellow-feeling, as in
Gal. ii. 13, and thence " to condescend."
* Luke x. 33-35. t 1 Pet. iii. 10.
16*

244
Let us then, in the Avords of this day's Collect,
join in praying for " God's peace all the days of
our life," saying,
" Almighty and everlasting God, Whose Provi
dence ordereth all things in heaven and earth,
mercifully receive the supplications of Thy people,
and grant us Thy peace all the days of our life,
through Jesus Christ our Lord. Amen !

ON THE GOSPEL FOR THE
SECOND SUNDAY AFTER THE EPIPHANY.

John ii. 11.
" This beginning of miracles did Jesus in Cana of Galilee, and
manifested forth His glory, and His disciples believed on
Him."
The selection of this first miracle wrought by
our Lord Jesus Christ for contemplation at this
season of the Epiphany — or, manifestation of Christ
to the Gentiles — is apparently to be accounted for
by the fact of Galilee of the Gentiles being the
locality where it was wrought.
Isaiah had predicted that at the coming of Christ
Galilee should be so distinguished : to wit, "the
way* of the sea, beyond Jordan, Galilee of the
Gentiles." "For there," said he, "the people that walked
in darkness have seen a great light ; they that
dwell in the land of the shadow of death, upon
them hath the light shined."
Unquestionably, the calling of the wise! men
from the East, who were Gentiles, to the cradle of
* Isa. ix. 1. t Matt. ii. 1.

246
the new-born Saviour was a token of God's pur
pose to make Gentiles, as well as JeAvs, sharers in
His mercy by the Gospel.
Now this conformity Avith prophecy in things
done to Jesus, while yet an infant, is only ascribable
unto God : and a testimony independent of Jesus
Himself, to the truth of His mission.
When, therefore, we see Jesus commencing His
ministry in Galilee of the Gentiles rather than
in Jerusalem, although some might account for
this by saying that He had become aAvare of the
prophecy in Isaiah to that effect, to us it will be
far preferable to heed herein what Jesus Himself
saith about compliance in all His proceedings with
what His Father gave Him in commandment.*
For His solemn asseveration on this head receives
here independent corroboration from the fact of
this commencement of His ministry in Galilee, and
working there of His first miracle, being in keeping
Avith His Father's sending of the wise men from
the East to His cradle.
. The appropriateness also of our Saviour's appoint
ment by His Father to perform His first miracle
at a marriage feast is to be discerned by con
sidering, that His ministry was in reality the time
for holding the predicted festival at His own mystic
marriage! Avith the people of Israel. For the
* See John v. 19 ; viii. 26-28 ; xii. 49.
t That the coming of Christ to Israel should be after the
manner of a bridegroom coming to take his betrothed wife,
after Israelitish usage, at close of a week's festivity, to his own

247
Israelitish usage in regard to celebration of mar
riage was to hold a feast for seven days in the
house of the bride's father,* on the last of which
the bride was taken to the home of her husband.
It may further be concluded that God so ordered
events as to bring; about the calling of the Lord
Jesus to this marriage on the third day of His
ministrv. For there can be little doubt that the Collect
prefixed refers to this goverance of incidents
relating to the Lord Jesus, where it saith, " Al
mighty and Everlasting God, Who dost govern all
things in heaven and earth, mercifully hear the
supplication of Thy people, and grant us Thy
peace ah the days of our life, through Jesus Christ
our Lord. Amen."
The petition here for peace conveys the idea
that Jesus looked on Himself as at present receiving
peace from His Father in the course of His provi
dence, when apparently putting off His mother's
application to Him for a supply of wine at that
feast by the question, " Woman ! what have I to
do with thee ? mine hour is not yet come" — the
meaning being — Since it is My Father's pleasure
to appoint unto me peace at this present, why
should I afflict my soul before the hour for the
" home" or land, is to be gatherd from John Baptist's language,
in John iii. 29, and our Lord's own, in Luke v. 34, where
reference is made to Daniel's prediction about the abrupt
breaking off of the celebration of this festal week in its midst,
or at the third day. See, too, in ver. 19 of John ii.
* See Judges xiv. 17.

248
Spirit of bondage pressing upon Me the demand of
My life-blood, lest there should be a lack of that,
whereby the elect souls given unto Me by a cove
nant as it were of marriage, should rejoice in My
own marriage week ?
The reply of Jesus to His mother's asking of
Him wine in their strait, at the feast then going
forward, on the third day of His ministry, so in
terpreted, assumes that He Himself was then
peacefully " rejoicing* Avith them that did rejoice,"
according to the tenour of St. Paul's precept, in
this day's Epistle ; when His mother's application
called His thoughts to the solemn subject of His
own obligation in the third year of His ministry to
supply His life-blood.
The EA^angelist had evidently some special
reason for mentioning in so marked a manner, that
this marriage in Cana was "on the third! day."
And in the 19th ver. of this chapter Jesus is found
making mysterious reference to the third day in
* Rom. xii. 15.
f By the 35th of John i., we learn how, on Jesus returning
from the temptation in the wilderness (which followed imme
diately after His baptism, Mark i. 10) and being seen of John
Baptist, that fore-runner pointed Him out to Andrew, and the
companion whom we take to be John himself, as being " the
Lamb of God," of Whom he had the day before been speaking.
At ver. 43 mention is made of the second day of the Lord's
ministry. At ver. i. ch. 2 of this third.
Bengel observes that John makes much use in his Gospel of
triple numerations. See John iv. 54. Three miracles are
recorded by him which Jesus wrought in Galilee, to wit, this
in ch. 2, another on the nobleman's son, in chap. iv. 54, a
third, in ch. vi. on feeding the five thousand. Again, the

249.
connection with His ministry ; where He speaks
plainly of its abrupt suspension in the midst of
His marriage week by His death ; according to
the prediction to that effect by Daniel.*
Now the Lord Jesus had never yet wrought any
miracle ; wherefore it is difficult to account for
His Virgin mother's apparent expectation of His
then doing one ; unless we consider her to haAre
been prompted thereto by the Holy Ghost, after a
like manner whereto St. Paul shows Sarah! to have
been at the mocking of Isaac by Ishmael.
That word " Avoman," wherewith He prefaced
His reply, is not, according to Grecian phrase
ology, an abrupt way of accosting a lady, as may be
seen by our Lord's use of the same, when from His
cross bidding His mother! look on the beloved
disciple as her son.
Taken, then, in the sense wherein it is here
assumed that the Lord Jesus made His reply,
we consider Him to have meant "when mine
hour is come, I shall have to do with thee,
lady, by My Father's providential appointment,
that thy " spirit may rejoice§ in God thy Sa
viour :" but why ask Me for the sword || to pierce
three in Judaea are — first, on the cripple, at Bethesda, ch. v.;
the second on the blind man, ch. ix. ; the third, on Lazarus,
deceased, ch. xi. So, too, after the Lord's Ascension John
records three appearances, whereby He proved His resurrection
to His disciples, ch. xx. 19-26 and xxi., but he had recorded
previously his Blessed Master's appearance to Mary.
* Dan. ix. 27, compared with John ii. 19.
f Gal. iv. 30, compared with Gen. xxi. 10-12.
X John xix. 26. § Luke i. 47. || Luke ii. 35.

250
through thine own soul, or Mine, before the hour
appointed? Thankfully enjoy the peace yet extended unto
thee in having Me* with thee !
For " sufficient! unto the day, is the evil there
of :" that is to say, evil in the sense of affliction.
That the word! hour was used by our Saviour
in a special sense is evident from His subsequent
application of it to the occasion of His enemies'
success against Himself : and to a woman's time
for child-birth.
Now this last is the only instance of tribulation
being in the course of God's providence unavoid
ably preparatory to joy, through no sin in
particular of that mother in giving birth to her
child. Hence the propriety of it to denote the sorrow
of Jesus through no sin of His OAvn, preparatory
to the joy of His new -birth from the grave, out of
the barren Church symbolized by Sarah. §
The blessed Virgin's charge to the servants on
returning from this communing in private with her
* John xii. 8. t Matt. vi. 34.
X In Luke xxii. 53, our Saviour employs the term " hour"
to denote the Father's judicial relinquishment of one to the
wickedness, for accomplishment whereof he had resisted the
Father's restraining grace. At John xvi. 21, He used it to the
Father's judicial appointment of the pains of child-birth to
every mother, in displeasure at Eve's sin. To Himself the
Lord Jesus applied this term in John xii. 23 and 27 ; also xiii.
1 and xvi. 32, as well as here. When He spake of time, as
applied to Himself, in the sense of opportunity He used the
term Kaipog. John vii. 6.
§ Gal. iv. 27, compared with Isa. liv. 1.

251
Son is entirely in keeping with the above-mentioned
vieAv of His Avords.
She spake as one who perceived that she had
raised in her Son's mind a deeper train of thought
than that wherein she had made known to Him her
want, and had received an answer rather in accord
ance therewith.
Yet her words to the servants imply a persuasion
(gathered, in all probability, from the tone of voice
and expression of countenance discernible in her
Son, when so replying to her) that He would
consult for her need at that present. He would
not disappoint her. Her charge to the servants
was, " Whatsoever He saith unto you, do it."
Now, as here is put on record the only saying
of the blessed Virgin, beside those in the account
of the Annunciation and in her song, it ought to
be much heeded by them who j)ay her especial
reverence. Let them but honestly do this, and her
injunction would lead them to Christ according to
His written word : for therein alone are His say
ings indisputably recorded.
This circumstance, of the blessed Virgin's de
livery of a charge to the servants, taken in con
junction with her concernment about the failure of
the supply of wine, and with the statement that
" the mother of Jesus was there," undoubtedly
indicates her relationship to one or both of the pair
to be joined in wedlock.
On referring to the account of Samson's mar
riage-feast Ave find that it Avas not unusual for the

252
bridegroom to be giver of the feast held in the
home of the bride.
And since the blessed Virgin's concern was lest
he should be exposed to embarrassment for lack of
wine, it is to be concluded that he was the one to
whom she was more especially related.
In the course of this narrative it is next stated,
that there were set six water-pots of stone, after
the manner of the purifying of the JeAvs, containing
two or three firkins apiece.
"Jesus saith unto the servants,
" Fill the Avater-pots with water ; and they filled
them up to the brim.
" Then saith He unto them, Draw out now
and bear unto the governour of the feast ; and
they bare it.
" When the ruler of the feast had tasted the water
that Was made wine, and knew not Avhence it was
(but the servants Avhich drew the Avater knew) the
governour of the feast called the bridegroom, and
saith unto him, Every man at the beginning doth
set forth good wine ; and when men have well
drunk, then that Avhich is worse ; but thou hast
kept the good wine until now."
Those that are skilled in Jewish customs observe,
that there was no special regard in a ceremonial
respect to the number of water-pots ; consequently,
we must regard this large supply of six to have
been procured in consequence of the number of the
guests. The use to which the water in them was put was

253
for the washing of the guests' hands ceremonially
before meals.
A firkin is the fourth part of a barrel, which
with us holds thirty-tAvo or thirty-six gallons.
A firkin, therefore, Avould, according to this com
putation in our Authorized Version, be, at the lowest
rate, about eight gallons, and the stone water-pot
that contained two of these would consequently,
contain sixteen gallons, and the six hold together
ninety-six gallons, or three casks of our ale measure.
Now to some persons the quantity of wine thus
supposed to have been supplied is a stumbling-
block : as if encouragement was thereby given to
intemperance. But when the number of the days the feast
might last be taken into account, and the number
of guests among whom it had to be shared, down
to the servants engaged in attendance, all such
objections are at once dissipated ; when one becomes
acquainted Avith the supply of wine, or other
liquor, on occasions of festivity in which, according
to the custom of a country, many in one way or
another take a share.
Moreover, as we have supposed this miraculous
supply of wine to have been in our Lord's contem
plation typical of the abundant outpouring of the
Holy Spirit which He should procure for His
Israel, by the shedding of His life-blood on the
third day of His marriage-week, the type needed
to have a correspondence in point of plenteousness,
Avith the thing typified.

254
It is also to be obserAred, that in this " beginning
of miracles" the plenteousness of all earthly bless
ings appointed to abound in Israel during the
millennial* reign of Messiah over them, being
needful to be shown forth, may have further
occasioned the liberal supply of Avine, for gladness
of the guests and household at that marriage-feast
in Cana.
It is also to be observed, that it is entirely in
accordance with God's training of us in this state
of probation for His serAdce in heaven, to surround
us with opportunities for excess in various ways,
through which Ave are required, in the fear of Him
and in reliance on His grace, to pass without in
dulgence of ourselves unduly.
This training of His servants in the obedience of
faith amidst temptations, is not merely appointed
in respect of any drinks that, used in excess, in
toxicate ; but in regard to indulgence in any other
thing whereof the use is lawful: be it food or
recreation, or property.
General chastity is no more promoted by vowing
celibacy; or, right dealing with property, by
renouncing all private right in it, and only holding
it in common under a religious vow of poverty,
than is a right frame of mind in regard of intoxi
cating drinks by that of total abstinence.
"For He," saith the Apostle, "hath given! us
all things richly to enjoy."
And " every creature of God! is good and
* Hosea ii. 18-23 ; Joel v. 22-32.
t 1 Tim. vi. 17. + 1 Tim. iv. 4.

255
nothing to be refused, if it be taken with thanks
giving:" for it is sanctified by the word of God
and prayer.
And, Ave are charged to " live* in this world and
not be of it" — to " use! this world, without
abusing it."
It is also to be observed that the quantity of
wine miraculously supplied, precluded all possi
bility of doubt about the reality of the miracle.
For the guests at large, on subsequently hearing
how it had been produced, might readily under
stand, that the bridegroom on running short of
wine could not have procured at a moment's notice
so large a supply from the \dllage.
The water-pots being so large we must suppose
that the command of Jesus " draw out now''
implied that the servants should take small jugs to
bear the wine to the ruler of the feast.
This person was one whom it was usual to
appoint for preservation of order in the times for
the guests to take the cups of Avine for thanksgiving
or other ceremonial.
More particularly would there be need here of
a ruler of the feast if (as we have supposed likely)
there was no father of the bride alive to preside at
the festivity : which appears to have been given at
the expense of the bridegroom.
On the servants' pouring out to the ruler of the
feast, the excellence of the wine so arrested his
attention, that he called the bridegroom to make a
public compliment to him on account of it.
* John xvii. 15-17 ; 1 Cor. v. 10. t 1 Cor. vii. 31.

256
Here Avas an unequivocal testimony to the reality
of the transubstantiation, which had taken place,
by change of water into wine. The senses of sight,
taste, and smell bare witness to the quality of that
Avhich Jesus provided for wine.
On the other hand the serArants were witnesses
of its production at the word of Jesus.
In the last verse it is testified " that Jesus hereby
manifested forth His glory, and His disciples
believed on Him."
Now in the preceding chapter, at ver. 14, we
read that the glory of Jesus was " as that of the
only-begotten of the Father, full of grace and
truth." In this sense therefore did He by this miracle
manifest forth His glory.
The purpose of a miracle is to show that God is
Avith him whom He sends : as is to be gathered
from Nicodemus' testimony* to Jesus on that
account in the next chapter.
The way in which things are actually repro
duced, from bodies of the same kind, according to
the course of nature, is no more explicable by man,
than is the production of them by the direct word
of the messenger sent from God.
But we gather from Scripture that God was
pleased to impose upon Himself the obligation to
produce certain things according to what are called
natural laws, for the sake of furnishing mankind
during their life, in this state of probation, with
materials for study, in order that they may be
* John iii. 2.

257
trained during this life in thrifty and prudent use
of His creatures unto procurement of things needful
for their bodies, against the time of their removal
to His blessed rest above ; but that Avhen it is His
pleasure to send special messengers with a reve
lation of His will, He manifestly authenticates their
message, in the estimation of meek and tractable
believers in Him, by enabling them to do at a word
works of His, according to men's experience only
to be met with in the course of nature.
In this way then this making of wine out of
Avater, at a Avord of Jesus to the servants, proved
God to be Avith Him in His claim to be the
Christ. But the Christ was to be, according to Scrip
ture, "the only-begotten* of the Father."
Hence the blessed Jesus by this miracle mani
fested forth from under the veil of His lowly
humanity the glory of the Divine Nature, " taber
nacling Avithin Him."
Again, He manifested forth His glory in this,
that all former miracles had been either for the
awful manifestation of the Divine displeasure, or
for supply of relief to men's bare necessities ; as is
to be seen in the transubstantiation of the whole
water! °f the Nile by Moses into blood ; and in the
multiplication! of the meal and oil in the barrel
and cruse of the widow of Sarepta at Elijah's word.
Whereas this of our Lord's turning water into
wine was for the maintenance of festivity at a
* John i. 14. t Exod. vii. 17.
X 1 Kings xvii. 10-16. 17

258
marriage, in token of God withholding* no good
thing from them that love Him.
Notwithstanding then that the blessed Jesus
used the strictest secrecy in working His miracle
He manifested forth His glory; because it could
not be hid, when the grateful bridegroom, and the
mother of our Lord, asked of the servants hoAV He
had supplied it : and, as in duty bound, told His
disciples of the same.
The effect on them Avas, that Avhereas they before
f ' believed Him' ' in what He said ; they noAv ' ' be
lieved! on Him," that is, placed reliance on Him,
as the Christ of God.
This was to taste peace in the highest sense,
peace of conscience, because of having for their
friend Him Who Avas One Avith God ; so that they
Avere assured of peace Avith God.
This blessed peace is now ours, brethren, through
our belief in like manner on Him after belief of
Him. And since it is in our favoured country accom
panied with great outward security and long
established order in government, and comfort, we
are, through God's good providence permitted to
take up the Collect for this day, as expressive of
thanksgiving for outward as well as imvard peace
through the knowledge of Christ Jesus the Lord.
* Ps. lxxxiv. 11.
t See John xi. 26, where we find that to believe Jesus
implies reliance on His veracity ; "to believe on Him," reliance
on His finished work of redemption as our sacrifice, and
High Priest.

259
Wherefore in the words thereof let us now join
in praying,
" Almighty and everlasting God, Who dost
govern all things in heaven and earth, mercifully
hear the supplications of Thy people, and grant us
Thy peace all the days of our life, through Jesus
Christ our Lord."

17

ON THE EPISTLE FOR THE
THIRD SUNDAY AFTER THE EPIPHANY.

Romans, xii. 16.
" Be not wise in your own conceits."
As the portions out of the Epistles for the
second and third Sundays after the Epiphany are
consecutive verses of that passage chosen on the
first Sunday to illustrate our Lord's obedience to
His parents, when a child* (which formed the
subject of the Gospel on that day) any coincidences
between the Epistles for these subsequent Sundays
and the Gospels for the same must obviously be
accidental, though never so apt.
Seeing, however, that the portions for these two
subsequent Sundays consist of a series of precepts
designed for "general application, it might be ex
pected, that some such coincidences in testimony
would be found to arise, as has been shown! to be
the case.
Upon closely examining this series of Apostolic
precepts, entrance on performance of a primary
one, will occasionally be found limited in some
special direction by the requisite performance of
that too, immediately following it.
* Luke ii. 41-52.
t Compare Rom. xii. 15, with John ii. 1-11.

261
Thus at ver. 2, when a believer heeds the
injunction to beware of " fashioning himself con
formably with the men of this world, and to receive
transformation by renewal of his mind," it is almost
certain that he would thenceforward aim at con
formity with Christ, as if there were no other in
Christ but himself ; only that St. Paul has imme
diately added in the most authoritative terms an
injunction in the precept next following, that no
believer, how ripe soever, is to think of himself
otherwise in Christ, than as one of many members ;
and consequently bound, when himself aiming at
more and more likeness to Christ, to consider how
he shall abide in harmony with others whom he
conscientiously believes to be equally with himself
aiming at conformity to Christ.
Again the precept at ver. 9 —
" Let love be Avithout dissimulation; Abhor that
which is evil, cleave to that which is good " —
whereby a believer is taught to distinguish
between an erring brother and his error, might, of
itself, lead one, who enters on performance of it,
into a similar distinction between the person and
acts of the brother in whom is not to be discerned
aught wherefrom to hold oneself aloof; wherefore by
way of correcting this tendency to press the preced
ing precept to an extreme, St. Paul added in
ver. 10,
" Be kindly affectioned one toAvard another
Avith brotherly love,"
the Avord for " kindly* affectioned " denoting
* Ver. 10, (piXutopyot.

262
that sort of love Avhich is impulsive, and predisposes
one to be partial to another.
Again the precept, at ver. 10 :
" In honour preferring one another," might be
pressed so far as to become with him who practises
it, a plausible occasion for withdrawal from all
service of the congregation in a public office, under
the pretext of making way for others ; wherefore
there is added in the next precept the injunction
to be
"Not slothful in business, fervent in spirit."
Again the precept enjoining one to discharge any
office for the Lord's sake,
" Serving the Lord,"
is by the folloAving one shoAvn to imply, that a
believer is not to be discontented, if left unre-
Avarded ; for that he is to be,
" Rejoicing in hope "
of " the recompence of reward " after Moses'
example;* and
" Patient in tribulation; continuing instant in
prayer." With these instances of a subsequent precept in
this series being employed to limit one in perform
ance of that immediately preceding, it will perhaps
be considered that the precept in ver. 16,
" Be not wise in your own conceits " though
capable of application in many ways, yet being
immediately folloAved by one bidding the believer
" Recompense to no man evil for evil,"
is intended for special limitation of that going
* Heb. xi. 26.

263
before, Avhen one's conceit is of a nature to make
one captious.
There need certainly be no interdependence
between this precept,
" Be not Avise in your oavii conceits," and that
next following,
" Recompense to no man evil for evil," yet as in
the precept then following,
" Provide things honest in the sight of all men,"
there is a discernible reference to a certain way
of being "Avise in one's own conceits ;" to Avit, by
being content with knowing oneself to be in the
right in what course one is taking, and consequently
leaving others whose interests may be deeply
involved, to apprehend, though erroneously, much
mischief from you ; there seems ground for think
ing that in the precept
" Recompense to no man evil for evil," a modi
fication was designed by St. Paul of one way
wherein a Christian needs remember the precept
" Be not wise in your OAvn conceits."
This precept has indeed many apphcations ; as
may be perceived by recourse to Prov. xxvi. 4, 5,
where we read
" Answer not a fool according to his folly, lest
thou be like unto him."
Agreeably wherewith Hezekiah* gave orders
concerning Rabshakeh's blasphemy, "Answer! him
not" And again, * See Brydges in loco.
t 2 Kings xviii. 36.

264
" Answer a fool according to his folly, lest he be
wise in his own conceits,"
or, in other words, think that his sneer at God's
rules for holy living is unanswerable because un
answered. For thus Job answered his wife AAdien in his
inscrutable affliction she bade him " Curse* God
and die."
Again at ver. 12 of the same chapter Ave read,
" Seest thou a man Avise in his own eyes; there is
more hope of a fool, than of him " —
a saying exemplified in our Lord's cutting reproof
of the conceited Pharisees,
" The publicans! and the harlots go into the
kingdom of heaven before you."
Again at ver. 16 of the same chapter is written,
" The sluggard is wiser in his own conceits than
seven men who can render a reason."
In other Avords
" He, who has no mind for labour, never wants
a pretence for idleness."
Many hoAvever as are the applications of this
precept " Be not wise in your OAvn conceits," yet
St. Paul seejns to take special notice of one develop
ment of it, as above stated, seeing that an injunction
concerning maintenance of peace lies at the root
of those that folloAv to the end of the chapter;
for the series culminates in St. Paul's entreaty of
the Christian, who does not merely suspect in
another a design to hurt him by Ayord or deed, but
* Job ii. 10.
t Matt. xxi. 31.

265
Avho knoAVs to his cost that he has sustained it in
a grievous degree, not to avenge himself.
In the precept
" Provide things honest in the sight of all men,"
there is, as has been observed, a discernible reference
to a way sometimes taken of being " wise in one's
own conceits ;" to wit, when in discharge of a public
office, although others' interests are seriously
affected by Avhat you do, you are content to knoAV
yourself to be in the right, and take no pains to
concihate the apprehensions or prejudices of your
brethren by proper proofs of your being so.
Accordingly St. Paul in this latter part of the
17 th ver. appears to be following up a dissuasive
from readiness to svispect another of an intention
to hurt you by word or deed, so as to conclude
that he doth this, before you have imparted your
suspicion to a friend on whose judgment you can
rely ; and find whether he endorse it, or leave you
to be " wise by yourself."
In the precept
" ProAdde things honest in the sight of all men,"
the Christian (so apt to be wise in his own conceit
about his neighbour's intention to hurt him by
word or deed) is opportunely admonished to beware
of giving others occasion for indulging such a
conceit respecting himself, through omission on his
part of reasonable explicitness as to his own inten
tions towards them in discharge of a public duty.
For thus our Lord, by means of the leper whom
He had healed (as related in this day's gospel*)
* Matt. viii. 4.

266
intended to have given the officiating priests in that
city, whose duty it was to inspect lepers, proofs of
His having no desire to lead men into disregard of
the ceremonial law, or to supersede them in their
priestly office :
But the misguided zeal of the leper whom He
had healed, frustrated this intention :
Consequently those priests concluded, that the
Lord Jesus intended to do them evil in their vested
interests :
But though they thereupon became minded to
" recompense Him evil," He would continue as
before to " provide things honest in the sight of
them and all men," touching his manner of cleans
ing lepers.
It appears then, that there is a close interdepend
ence running through the four precepts commencing
Avith that in our text at ver. 16. In fact they may
be taken for a quatrain in which the first and
third are in the same strain on the one side as the
second and fourth on the other.
"Be not AvisS in your OAvn conceits.
" Recompense to no man evil for evil.
" Provide things honest in the sight of all
men. "If it be possible, as much as lieth in you, live
peaceably with all men."
So explained, this precept,
" Be not Avise in your OAvn conceits " — or, " by
yourself," in reference to the matter treated of in
the precept next following, means
BeAvare of secretly brooding within yourself

267
over a surmise, that another in what he said or did,
had an intention of hurting you :
And since the maintenance of peace is here
chiefly aimed at by the Apostle (agreeably with the
testimony "blessed are the peacemakers"*) the
precept, " If it be possible, as much as lieth in you,
hVe peaceably with all men," is an affirmative
advance upon the negative injunction not to
recompense evil to any one for evil.
St. Paul premised
" If it is possible " —
Or, in other words, if you can by any proper
means effect this.
For the Apostle knew it to be sometimes im
practicable. As for instance, when Joseph could not be on
good terms with his brethren, because "they could
not (through jealousy of his favour with their
father) speak peaceably! to him:"
And as when St. Paul himself prayed that he
"might be delivered! from unreasonable and wicked
men, for," said he "all men have not faith."
By these precepts for the promotion of a good
understanding amongst brethren and neighbours,
St Paul plainly shows, that the believer is chiefly
to aim thereat by ruling himself in the fear of God,
and in the use of His grace.
In case however of all endeavours failing to
maintain a good understanding in others' minds
towards one; and misrepresentation with injury
being in active operation again st one, the Apostle with
* Matt. v. 9. t Gen. xxxvii. 4. J 2 Thess. iii. 2.

268
great tenderness of address (knowing that herein it
Avould be especially needful for the believer to
"yield his body unto God a living sacrifice") saith
at ver. 10,
"Dearly beloved, avenge not yourselves : but
rather give place unto wrath ; for it is written,
" Vengeance is Mine ! I will repay saith the
Lord." The Apostle by saying
"But rather give place unto wrath," alloAvs the
Christian to appeal, as did he himself,* to the laws
of the land for protection against injuries to
person or property : because the Christian, in
appealing to the laws of the land where he dwells,
is " giving place to the wrath of God," as Moral
Governor of the world.
For, in the next chapter, St. Paul proceeds to
speak of the behaviour becoming a Christian sub
ject towards the higher Powers in the State ;
And at ver. 4 saith, that the higher Power, or
his delegate in the State, is " the Minister of
God, a revenge!1, to execute wrath upon him that
doeth evil."
On this account we may be persuaded that were
a Christian reduced to the lamentable duty of
prosecuting to conviction one who had by malicious
injury brought upon himself condemnation to its
extreme penalty; upon that evil-doer penitently
receiving it as from God, for " a due reward! of
his deeds" (like the penitent thief on the Cross)
Avith faith in the merits of Christ alone, (and not, in
* Acts xvi. 37; and xxv. 11. + Luke xxiii. 41.

269
the satisfaction rendered to the laAv by his punish
ment, as sufficient to makepeace with God for him,)
he shall through that "wrath of God," patiently
endured in his body, be saved from the extreme
malediction awaiting those, who remain to receive
after this life the recompense of their evil deeds, at
the great day of judgment.
But when St. Paul goes on to say —
" Wherefore if thine enemy hunger, feed him,
if he thirst, give him drink ; for in so doing thou
shalt heap coals of fire on his head," —
words which imply feeding* that enemy AAdth
morsels by the hand, and giving drink with the
same ; as if the wrong-doer was in extreme desti
tution, and that the injured Christian was thereby
saving his hfe —
we are to regard St. Paul as saying,
Do not take advantage of what reverse the
providence of God shall have brought upon thine
enemy, to help forward! his affliction, but take
that opportunity to render him such assistance as
he needs, if it be in thy power.
To do this is the most direct Avay, under God, of
softening an enemy (who, as the Apostle implies,
i3 such to you for righteousness'! sake, whereby you
have God for your Defender).
For by yourself dAvelling reverently on the great
wrath of God, that your enemy (if continuing to be
such) will provoke, as coals of fire upon his head,
you shall be the more moved to reckon the wrong
he hath done you in the body as small at most,
* Ver. 4, WfuZe. t Zech. i. 15 ; 2 Kings vi. 23.
X Matt. v. 11, 12; Phil. i. 28, 29.

270
compared with that incalculable injury he is doing
himself in soul for ever.
And thus, by the grace of God, Who " puts that
will* into you, and works with you," Avhile you
cherish it, you will persevere in seeking to turn
him from his enmity.
In this way you will assuredly not " be over
come of evil," and may, by God's blessing, "over
come evil with good," even in your enemy's heart.
For there is no more persuasive way of doing
this, than by rendering, in a loAdng spirit, good for
evil ; in which case your enemy, ceasing from
being such, will, consequently be saved from the
wrath of God, " as coals! of fire on his head," on
that account.
But whether successful or not with your enemy,
be you bent on heeding St. Paul's closing precept —
" Be not overcome of evil, but overcome evil
with good !"
And to this end yield your body unto God in
Christ, " a living, holy, acceptable sacrifice," as did
Stephen,! who "died praying for his murderers,
after the example of his Blessed Master.
For as, in such a case, it may be there are
no laws of the State to which you can appeal
against the popular fury, or no time for appeal
unto them ; it is a true token of grace abound-
* Phil. ii. 13.
f A reference .to the passage in Prov. xxv. 21, 22, com
pared with a similar passage in Ps. cxl. 9, 10, will show that
this phrase unquestionably refers to the punitive effects of
God's wrath, and is not used in the sense (as some suppose)
of a softening iufluence, like that of fire upon metals.
+ Acts vii. 59, 60.

271
ing in you, at such a moment to think how far
more heavy than that Avrath of God Avhich they
are, in the course of His providence, bringing on
you in your flesh, is that which they are by their
enmity bringing on themselves at the day of judg
ment. You can, therefore, truly, even at that moment,
pray for God's forgiveness of them.
This prayer if reaching their ears, may, at the
latest moment of your probation be, under God,
the means of turning them from their enmity
against you for righteousness' sake, to your un
utterably greater happiness hereafter, at having so
" oArercome evil with good!"
Of a truth our weakness in yielding our bodies
unto God as a living sacrifice from within Christ's
own in our hearts, agreeably with St. Paul's fore
going precepts (Avhich can only be put in operation
by us, through our daily renewal with the Spirit
of Christ) breeds in us a deep sense of unworthi
ness before God in Christ ; after the manner of the
leper, of whom we read in this day's Gospel, who
was fully persuaded that " if Jesus would, He could
make him clean ;" and found, to his unspeakable
happiness, that " He was as willing as He Avas
able." This example of the leper, coupled Avith the
reverent heed of the centurion to the Avords of the
Lord Jesus, and belief in His Divine dignity, is, in
our contemplation of the precepts here proposed by
St. Paul for our hearty adoption, most suitable for
our remembrance.

272
Jn this frame of mind the Collect prefixed pro
vides that we shall make our prayer unto God for
grace to help in time of need ; agreeably wherewith
let us now join in saying, —
" Almighty and ever-hving God, mercifully look
upon our infirmities, and in all our dangers and
necessities stretch forth Thy right hand to help
and defend us, through Jesus Christ our Lord.
Amen."

ON THE GOSPEL FOR THE
THIRD SUNDAY AFTER THE EPIPHANY-

Matt. viii. 11, 12,
" And I say unto you, that many shall come from the east
and west, and shall sit down with Abraham and Isaac
and Jacob in the kingdom of heaven.
" But the children of the kingdom shall be cast out into outer
darkness ; there shall be weeping and gnashing of teeth.' >
At the time of our Lord uttering the words in
our text — or, of Matthew recording them — there
seemed, to those who heard them, as little likelihood
of their fulfilment, as there would now be were
one to bring forward the prediction that Israel, as
a nation, shall be turned unto the Lord Jesus.
Yet for the last eighteen hundred years how sig
nally hath our Lord's prediction in this instance
been in the course of fulfilment !
Behold here then a ready and easily apprehended
proof of the truth of the Gospel !
For Who but He, Who presideth over all things,
could so order events during the last eighteen
hundred years in lands where the Apostles first
preached the Gospel, as to secure the admission of
Gentiles nationally to the feast spread by our
Saviour in the kingdom of heaven with His sacri
fice of Himself for us, while the Jews are nationally
self-excluded ?
It is to be observed that this way of salvation in
18

274
the kingdom of heaven is the same that Avas
promised fallen man from the beginning.
There may have been different folds, but only
"one flock,* one Shepherd." Fallen man could never
otherwise be recovered unto holiness, than through
renewal! with the Spirit of God.
And to those who, before the sacrificial death of
Christ our Passover, believed in God's promise
concerning Christ, He granted renewal with the
Holy Spirit in anticipation of what Christ should
do for procurement thereof: while to us who live
after the accomplishment of Christ's work given
Him to do, He grants the same upon our asking
for it, in reliance on Christ's worthiness.
Thus renewal has been granted to them that are
of Christ's house,! or family from the time of the
promise concerning Him being first preached,
although regeneration§ — or, participation in His
new and spiritual manhood — has only been vouch
safed since He at His crucifixion provided His
sacrificial flesh for us to feast on.
From Adam therefore to Noah and from Noah
to Abraham, as also from Abraham, Isaac, and
Jacob, of whose seed God promised that Messiah
should be born, there hath been but one Avay of
renewal unto holiness; namely, by faith in the
* John x. 16.
t Gen. vi. 3 ; John iii. 5-7.
X John viii. 34-36 ; Heb. iii. 1-6.
§ As generation is receiving of the natural flesh of the first
Adam, so re-generation — or, generation afresh — is reception
of the spiritual flesh and blood of the last Adam.

275
merits of Christ, and prayer founded thereon for a
measure of His Spirit.
Hence all we, who in these days of the kingdom
of heaven have a like hope of renewal held out to
us, by prayer for it, after regeneration in Christ
through faith in His finished Avork of redemption,
are admitted to sit down as it were at a feast,
with Abraham,* Isaac, and Jacob.
While the natural descendants of those patriarchs
— the Jews — for their obstinate rejection! of the
Gospel (Avhen first preached to them by the
Apostles after the resurrection of Jesus) are left!
(nationally) without that grace of God whereby
alone man can effectually receive it.
How great then is the undeserved mercy of God
which bestows this grace so abundantly on us of
the Gentiles, because He will not have the seats at
His Son's feast left vacant§ all these ages during
which His ancient people have drawn down on
themselves divorcement !
For we Avho beheve in the Gospel have light in
our dwellings 1 1 and joy in our hearts ; while God's
ancient people haATe through all these ages of the
kingdom of heaven in so many instances because of
unbelief, weeping and gnashing of teeth !
This explanation of the text shows how appro
priately the portion out of the Gospels for this day
(whereof it is a part) has been chosen for our con
templation at this season after the Epiphany, when
* Rom. xi. 16-24. f 1 Thess. ii. 14-16.
X Rom. xi. 28. § Luke xiv. 23.
|| Exod. x. 23. 18 *

276
God's manifestation of Christ to us Gentiles is
appointed to be commemorated.
In the verses of this day's portion before our
text mention is made of two believers in Jesus,
who may be taken for samples of two classes of
converts — who for their faith in His Gospel are
during this age in the kingdom of heaven admitted
to sit down Avith Abraham and Isaac and Jacob at
the feast on Christ our Passover —the leper and
the centurion.
Let us noAv proceed to careful consideration of
them, and then ask ourselves to which class, as
represented by either of these, do Ave belong ?
Of the leper it is Avritten that " he came to Jesus
and worshipped him saying, Lord if Thou wilt
Thou canst make me clean, and Jesus put forth His
hand and touched him, saying, I will! be thou
clean! and immediately his leprosy was cleansed."
St. Luke* tells us that he Avas full of leprosy;
and as such, Avas ceremonially clean,! and admis
sible into the city and the synagogue, according to
the ceremonial law; but his prayer was that Jesus
would " make him clean," consequently he looked
for more than ceremonial cleansing !
Noav, owing to leprosy having been made accord
ing to the ceremonial law a type of sin, and the
curing of the leprosy by God (Who reserved the
cure thereof to Himself), a token of His having
forgiven the patient his sins, and thus spiritually
cleansed him; the idea became prevalent in Israel,
* Luke v. 12.
f Levit. xiii. 12, 13.

277
that the healing of disease was significant of God's
forgiveness* of one's sin.
It may be supposed therefore, that this leper
though ceremonially clean, yet not being healed,
did not consider his sins to be forgiven ; and it is
plain, from his asking Jesus to make him clean,
that he thought more of being forgiven his sins
than of being healed of the leprosy. His words
denote that he had dwelt much on the cures
wrought by Jesus on lepers and others during His
ministry : so that he had the fullest persuasion of
God being willing to do by Jesus whatsoever He
should ask of Him.
In proof of the acceptableness of his application
Jesus without delay stretched forth His hand and
touched him saying, I will! be thou clean! and
immediately his leprosy was cleansed.
Now as Jesus Avas not of the priestly order (to
Avhom was intrusted the inspection of lepers on
God's behalf), His touching of a leper would have
ceremonially defiled Him, had not God been Avith
Him in so doing.
By Naaman's language! Ave find it was customary
Avith the prophets of God to lay their hand on the
part diseased and recover the leper.
This it pleased Jesus to do, though had it
pleased Him, He might have wrought the same
effect by His word alone — but He stretched forth
His hand and touched him, and with the Divine
Virtue infused into the leper through that touch,
* Ps. ciii. 3 ; Job xxxiii. 24, 25.
f 2 Kings v. 11.

278
chased away the disease, bringing in health and
forgiveness of sin.
Hereupon the Lord out of a desire to " provide
things honest in the sight of all men," charged
this restored patient, to " tell no man," that is to
lose no time in speaking about things the Lord
Jesus had done for him, but " to go his way, shew
himself to the priests " appointed in that town, to
inspect cases of patients, supposing themselves
recovered from leprosy, "and offer the gift that
Moses commanded;" which would testify to the
priests that Jesus did not seek to withdraw them
that were under the ceremonial law, from the
observance of it ; nor to supersede the office of the
Levitical priests under the Mosaic Covenant, so
long as it should continue in force ; and that God
had indeed raised up a Prophet in Israel.
St. Mark* however tells us that the recovered
leper with a well-intentioned but conceited zeal,
ignored this precept given him by Jesus, for the
sake of pouring into the ears of by-standers his
grateful acknowledgments of what Jesus had done
for him.
But such offence! was taken by the priests in
* Mark i. 45.
t What a clear vindication have we here of our Lord's
words in Matt. ix. 16, " No man putteth a piece of new cloth
unto an old garment, for that which is put in to fill it up,
taketh from the garment, and the rent is made worse.
" Neither do men put new wine into old bottles, else the
bottles [of skin] break, and the wine runneth out, and the
bottles perish ; but they put new wine into new bottles and
both are preserved."

279
that town and others zealous for maintenance of
the ceremonial law, at Avhat Jesus was supposed to
encourage in His disciples to the neglect of it, that
He was constrained to withdraw for awhile from
that neighbourhood.
The other believer in Jesus who is mentioned in
the verse before the text and was, like the leper,
made meet, through faith in Jesus and forgiveness
of sins, to sit doAvn Avith Abraham and Isaac and
Jacob in the kingdom of God, was the centurion.
He was a captain of a hundred infantry soldiers
in a Roman legion; and had been converted to God
and by renewal with the Spirit of Christ brought
into Christ's house, through the ministry of some
Jewish teacher, in the way to God open under the
Mosaic Covenant.
Having therefore a young servant in his family
grievously afflicted, and hearing that Jesus was in
Capernaum — the city where he himself was
quartered — he besought Jesus to heal his servant ;
hereupon Jesus replied, I will come down and do
The very clear views which the leper had of spiritual
cleansing made him apparently think lightly of ceremonial
cleansing ; so that had he been intended for a newly instructed
member of the priests' congregation in that town he would
have been a very insubordinate one.
Nevertheless he was bound to have observed the ceremonial
law while under it, as Jesus Himself then was. But the
Lord "mercifully looked upon his infirmity."
Converts however, who now through faith in the gospel,
receive forgiveness of sins, behave in like unruly turbulence
towards the Church of Christ itself, not heeding in their
vehement zeal for Christ how they distract it, by discarding
His established ordinances.

280
so. But the centurion answered, "Lord! I am
not worthy that Thou shouldest come under my
roof, but speak the word only and my servant shall
be healed. For I, though not in a high position,
but subordinate to others, yet having soldiers under
me, say to this man Go ! and he goeth — to another
Come ! and he cometh; to my servant Do this ! and
he doeth it.
" How much more then canst Thou Who art hi
subordination under none, but over all! God
manifest in the flesh! say to the disease in my
servant, Depart ! and it shall wholly leave him !
Hereupon Jesus expressed His admiration of the
centurion's faith, adding, "As thou hast beheved so
be it done unto thee ! whereupon his servant was
healed in the self-same hour," after that Jesus had
uttered the prediction taken from our text.
It is however desirable to inquire how the
centurion may be supposed to have gained such
worthy thoughts concerning the Divine dignity of
the Lord Jesus, and the virtue accompanying His
word. Let it then be remembered how St. John tells us
that a nobleman* of this city, Capernaum, about
a year previous, having a son sick unto death, and
knowing what miracles of healing Jesus had
wrought in Judasa at the feast, repaired to Him at
Cana with a petition that He would come down and
heal his son.
But Jesus had corrected that notion of the
nobleman about His need to come clown to his
* John iv. 46-54.

281
house, and taught him that He could, Avhere He
stood, speak the word concerning his son's cure
and it should be accomplished.
Now the centurion, living in the same city,
being a pious man and one that made inquiry of the
nobleman about Jesus, is to be supposed to have
learnt from him this worthy thought of the power
Avherewith Jesus speaks of health and peace to
them whom He compassionates.
Thus this centurion, by studious inquiry for the
precepts of Jesus and heed to them, so sat at the
feast in the kingdom of heaven, as to elicit from his
blessed Master admiration at his faith ; while the
leper sat at the same in such a fashion, as to cause
much embarrassment to his Master in His ministry,
and to raise much prejudice in the minds of many
against his Master.
Thus it is of prime importance for believers in
Jesus to give heed to His precepts, as well as to
His doctrines and offices, and promises. For by
giving heed to His precepts we more especially
" take His yoke* upon us " and walk orderly! —
not blemishing the ministry! if we be ministers of
His Gospel, nor throwing stumbling-blocks or
occasions of offence in the way of others, and
weakening the household of Christ in the face of a
hostile world by frivolous divisions and schisms.
The leper and the centurion may well be taken
for typical representatives of two classes of converts
in these days of the kingdom of heaven gathered out
* Matt. xi. 29. f Acts xxi. 24 ; 1 Cor. xiv. 33.
J 2 Cor. vi. 3.

282
of the Jews or the Gentiles, by hearing the gospel,
and brought to sit with Abraham, Isaac, and Jacob
at the feast spread therein upon our Saviour's
Sacrifice of Himself for the sins of the world.
To which then of these two do you belong? for
this is a question of much importance to the peace
of the Church : since most of our internal dissen
sions are owing to the one class ; while on the other
the Church depends for prudential attention to
prayer, after the manner provided in the Collect
prefixed, that "Almighty God would mercifully look
upon our infirmities (for conduct like that of the
leper may so be called) and in all our dangers
(resulting from such untutored zeal) and our neces
sities stretch forth His right hand to help and
defend us, through Jesus Christ our Lord." Amen.
By dwelling on the Divine Majesty of the Lord
Jesus, and the mighty energy accompanying His
word, as did the devout centurion, we shall become
richly stored with His precepts, to our soul's
health and the edification of Christ's household, the
Church.

ON THE EPISTLE FOR THE
FOURTH SUNDAY AFTER THE EPIPHANY.

Romans xiii. 1, 2.

" Let every soul be subject unto the higher Powers ; for there
is no Power but of God. The Powers that be, are
ordained of God.
" Whosoever therefore resisteth the Power resisteth the ordi
nance of God, and they that resist, shall receive unto
themselves damnation."
St. Paul haAdng, in the foregoing chapter,
commenced his delivery of Christian precepts, Avith
those for the Church's elders in the discharge of
their office, next added further ones for regulation
of their conduct in a private capacity towards their
brethren and neighbours ; of course laying on all
private Christians an obligation to carry the same
into practice, so far as they had occasion for them.
Here, again, the Apostle enunciates precepts
concerning the behaviour of the Church's rulers, as
well as all private Christians, toAvards the higher
Powers in the State wherein they dwell.
He adds none for the regulation of the higher
Powers themselves, because at that time none were
brought under the bonds of the Gospel, and he

284
would not discourse with those under authority.
about the duties of rulers holding authority over
them. Nevertheless, the Christian religion is far from
being destitute of precepts and maxims for guidance
of Christian Rulers: since those previously de
livered in the Old Testament* are to be applied
to Christian Rulers agreeably with the word of
Christ in the New Testament.
At the time of St. Paul writing this Epistle the
higher Power in ascendancy over his countrymen
in Judsea was the Roman, which was Gentile and
Heathen ; whereas, the Priestly rulers of his own
nation, whom, in another Epistle, he calls " the
princes! and rulers of this world," being mindful
of what was written in their law about " one of
their brethren ruling! over them," were habitually
on the look-out for an opportunity of throwing off
the Roman yoke."
St. Paul, then, being under God, one of the chief
Rulers of the Christian Church, by these precepts,
in our texf? and the verses following, shows that
the elders of Christ's Church, though principally
consisting at that time of converts from out of the
Jews, ought in regard of obedience to the supreme
Civil Power in authority over them, to be (unlike
the Priests and doctors of the Jews), content with
* Deut. xvii. 18 ; Prov. viii. 15 ; 1 Kings xii. 1 ; 2 Kings
xi. ; 2 Chron. xiii.-xv; xxviii. 9; Rom. xv. 4.
f 1 Cor. ii. 8 ; see, too, Col. ii. 15.
X Deut. xvii. 15.

285
submission thereto, and clear in their consciences
of any secret scheme for Avresting from them the
chief stroke in national affairs.
The lawful authority which the Priesthood had
received from God in sacred matters and had
exercised in harmony with the Civil Power of their
own kings and in subordination thereto, (as might
be seen in the Books of Kings and of Chronicles)
the Apostle here presupposed, that Bishops and
others in authority within the Church of Christ,
should be content with, and similarly exercise in
subordination to the higher Power over them in
their State.
How plain then must it hence be, that for a
Christian Bishop, such as the Pope, to chafe at being
in subordination to any Civil PoAver in any nation
soever where the Church exists, even when the
civil Rulers thereof are no longer heathen but
Christian, (as being derogatory to Christ, to Whom
the inheritance of all kingdoms is given by His
Father,) is but an exhibition of the old JeAvish
spirit* of worldly ambition — the spirit of Anti
christ. Hoav glaring a delusion it is for that Bishop to
pretend that the higher powers of these Christian
nations, by submitting themselves to his supreme

* This spirit first passed from the Jewish Priesthood into
the Judaising teachers which infested the Hebrew- Christian
Church. When, however, Jerusalem was overthrown it passed into
the Church from out of the Gentiles. So long as the Hebrew-
Christian Church existed in Jerusalem no Church out

286
sway, would bring on earth the predicted reign of
Christ !
One direct consequence of this overweening
policy is, that wherever Christians are inclined to
yield the Pope this claim to the supremacy, they
can only render the Civil Rulers of their own
nation a qualified obedience (always saving,
as they are taught to say, the rights of the See
of Peter), while that Bishop and his Conclave
are, like the Jewish Rulers in St. Paul's time, ever
looking after an opportunity for obtaining by
consent of the higher Civil Powers, or for filching
from them by subtlety, an acknowledgment on their
part of subjection to the Bishop of Rome, as the
Higher Power, because Vicar of Christ Jesus our
Lord, and destined to be, under Him, King of
kings and Lord of lords throughout the whole earth !
Thus it comes to pass, that wherever the Romish
Church has members, Papal doctors keep them in
that very frame of mind towards their own Civil
Ruler, though Christian, that Jewish Rabbis kept
their countnymen towards the Roman higher
Power, though a foreign and heathen one; and
this, too, under a precisely similar plea, of "ren
dering* to God the things that are God's."
of the Gentiles would have presumed to take precedence of
her. But after the Hebrew-Christian Church, at the carrying
away of the Jews into captivity, lost her visibility, the Church
of Rome (as being that of the metropolis of the greatest
empire then on earth) arrogated to herself that precedence
among national Churches. * Matt. xxii. 17.

287
But like as the Lord Jesus uniformly refused to
"use His liberty* for a cloke of maliciousness," by
not enforcing His claims to exemption from pay
ment of tax! to the temple, or of tribute to the
Roman Emperor, when not empoAvered by His
Father to produce such tokens of His right to
claim the same, as God's lawfully arjpointed rulers
in the JeAvish congregation or in the State could
understand and acknoAvledge ; so the Apostles
Avould have Christians of all ranks do.
Until it shall please the Father to send the Lord
Jesus a second time in the clouds of heaven, with
such tokens of His coming to be King of kings and
Lord of lords, as the carnal mind can nowhere fail
to apprehend ; St. Paul's words in the text are to be
observed by all Christians, whether Bishops or
private members, of the Lord's flock.
For when St. Paul said,
" Let every soul be subject unto the higher
Powers,"
he of course included himself; being in regard to
those at that day in Rome in civil respects a private
person. Private Christians are consequently here taught,
that neither singly nor collectively can they,
under any circumstances, resist with violence,
even in unjust claims upon their property or
person, the Civil Power in authority over them.
Nevertheless, in case of a contest breaking out
into civil war between one and another constituent
* 1 Pet. ii. 16.
t Matt. xvii. 24-27 ; xxvi. 20-21.

288
part of the higher power in their state, (as might
have been between the Emperor and the Senate of
Rome in St. Paul's own day, and shortly afterwards
took place) it may be open to Christians, or even
obligatory on them, to choose one side or other,
according as this or that shall appear to have the
cause of true religion and justice at heart, agree
ably with the precedents to be seen in the Old
Testament. But St. Paul takes occasion in the text to show
that, after such a struggle has issued in the para
mount ascendancy of one constituent part of the
higher Civil Power, private Christians shall not,
under the pretext of adherence to that part of the
Civil Power having had a lawful claim to ascend
ancy, vexatiously prolong the contest.
" The powers that be," saith St. Paul, " are
ordained of God."
That Power which is in the ascendant is to be
regarded as that which is in point of fact "the
higher Power."
The circulation t>f coin stamped with the image
and superscription of that Ruler is by our Lord's
OAvn teaching to be taken for evidence of the Power,
that is in the ascendant. Consequently, in his
favour are St. Paul's words, that follow, to be inter
preted, where we read,
" Whosoever therefore resisteth the power,
resisteth the ordinance of God, and they that
resist shall receiAre to themselves damnation."
By " damnation" is here meant " the wrath of
God," which, as appears from the context, is by
no means limited to what may be inflicted in this

289
life by providential calamities, or, by the Ruler's
"sAvord," if the Christian subjects persist in rejec
tion of his authority.
Consequently, the translators of our Authorized
Version have, apparently, had good warrant for
allotting " damnation" rather than " condemnation"
to them that resist the higher Powers of the State.
When we consider the misery produced in a
country by insurrection and protracted refusal to
submit to the higher PoAver, especially if religious
opinions be involved in the contest, there is more
Avisdom in openly stating the worst part of " the
wrath," than there would be in putting a smooth
word for notification of what danger might be
incurred ; although the liability to eternal damna
tion Avould be concealed beneath it.
A legislator really intending to restrain his
fellow-men from crime will sound in their ears the
utmost penalty annexed thereto, leaving the abate
ments thereof to be determined according to the
circumstances of each case at the time of judgment.
When he, that has resisted the Power, willingly
ceases from it, he Avill no longer have the threatened
judgment of God in the Avorld to come hanging
over him ; though he may by no means escape from
it in this life, for the share he has already had in
that sin.
Just as in the close of the preceding chapter it
was seen, that he Avho became an enemy to a
Christian for righteousness' sake', though provoking
the " wrath of God," like coals of fire on his head;
if remaining such after kind treatment in return
19

290
for his malice, would (if softened thereby and
turned from his enmity) be saved from that " dam
nation."* In continuation the Apostle saith, in ver. 3,
" For rulers are not a terror to good works, but
to evil. Wilt thou then not be afraid of the
Power ?
" Do that which is good, and thou shalt have
praise of the same.
" For he is the minister of God to thee for good.
" But if thou doest evil, be afraid ; for he beareth
not the SAvord in vain.
"For he is the minister of God — a revenger —
to execute wrath upon him that doeth evil."
Here we are reminded that God has made the
moral virtues of obedience, loyalty, truthfulness,
honesty, sobriety, industry, and such like, so
needful to society ; that even they, who have broken
through the most precious of these restraints upon
arbitrary will in grasping supreme poAver, imme
diately on reaching that goal, inculcate on others
these virtues in self-defence.
Thus even Nero could be normally reckoned
by St. Paul, in the main —
" No terror to good Avorks, but to evil."
So true is it, that those who counsel insurrection
against existing governments aggravate, for a time
at least, all the evils Avhich they would avowedly
abate.
* See also in Phil. iii. 19, St. Paul's threat of " destruction"
to such ; and in 2 Pet. ii. 12, that Apostolic threat " that they
shall utterly perish in their own corruption."

291
They let loose on society a multitude of cruel
lords in addition to that one against Avhom they
raise rebellion, until one stronger than the rest
reduces the remainder under his control.
For this reason every Ruler must, out of a desire
for self-preservation, be in the main " a punisher of
e\dl-doers," and to this end, saith the Apostle, " he
beareth not the sword in vain."
This testimony admonishes us that there is
committed by God to the Ruler the poAver of taking
aAvay the life of offenders.
It is a great Providential mercy Avhen this poAver
of the chief magistrate to take away life can, as in
our limited monarchy, be carefully restricted by
laws passed in the great council of the nation.
But to abrogate it altogether (for which some
Christians among us are now clamouring) is to
call in question the wisdom and benevolence of
God in committing the Sword to the higher
Power. For it is God, and not the people, who, according
to St. Paul, commits the SAvord to the higher
Power, although the people be the channel through
whom that Power comes to one made the Ruler.
In cases where man's blood has been shed
through malice, God hath from the days of
Noah* recorded in His Avord, that the murderer's
blood shall be shed by the Sword of the higher
Power. It is not likely, therefore, that Christians will
ameliorate society by attempting to be more mer-
* Gen. ix. 6. 19 *

292
ciful towards evil-doers than God Himself has
authorized. For St. Peter speaks of " certain* men, who,
like natural brute beasts made to be taken and
destroyed, speak evil of the things they do not
understand, and shall utterly perish in their own
corruption." St. Paul also prays to be " delivered! by the
Lord from unreasonable and wicked men:" for,
saith he, " all men have not faith."
Now the sword of the Civil Ruler is ordinarily
the means of " deliverance " provided by God in
society to that end.
Since by that " sword" the Ruler is a terror to
those unreasonable and wicked men in their schemes
of evil against peaceable fellow-subjects.
For these philanthropists therefore to take the
sword by law out of the hand of the higher
PoAver, is to let loose these unreasonable and
Avicked men on themselves and their loyal fellow-
subjects; and to stultify the Ruler in his duty of
being " a terror " to the worst class of evil-doers.
We must therefore, as saith the Apostle, " be
subject, not only for wrath, but also for conscience'
sake;" or, in other Avords, not only for fear of
what the Ruler, armed with the sword, may do, if
Ave meddle Avith evil; but in the fear of God, Who
seeth the heart and requires our obedience to the
higher Powers and their deputies, as His earthly
representatiAres. On this ground, continues the Apostle, namely,
* 2 Peter ii. 12. f 2 Thess. iii. 2.

293
because of our duty to God, we are also to pay
tribute ; and consequently, not to evade excise
laAvs, by ourselves smuggling, nor by conniving at
those that do ; nor in any other way defrauding the
revenue of its legal imposts how onerous soever;
since the maintenance of the internal administra
tion of justice, and the defence of the country
from external invasion, have to be defrayed* by
the higher Power.
Accordingly, in return for these benefits, we are
bade ' ' Render therefore to all their dues, tribute to
whom tribute is due, custom to whom custom,
fear to whom fear, honour to whom honour."
In conclusion, hoAV thankful ought we to be, that
our lot is cast in such peaceful times, under so
long established and just a government ; that Ave
may have no such incitements to disloyalty as the
Apostle needed at that time to Avarn Christians
against, because of the Jewish doctors being so
impatient of the Roman authority over them.
It is true that the same temptation to disloyalty
is at hand, wherever throughout Christendom
Romish doctors abound.
At this present time their ostentatious avowal of
a claim to supremacy for their Pope over the higher
PoAvers of this State is bringing us once more into
troubled waters.
Accordingly, heed to what St. Paul has here
* Ver. 6, St. Paul calls rulers in this respect Xtirovpyoi Qeov
" God's servants in respect of the people " a different word
from Mkovoc in ver. 4, which is simply " a servant."

294
Avritten becomes now more important to us of this
realm, than it has been at any former time since
the great Reformation.
Let us humbly hope that the Lord will dispose
us, as a people, to roll back this threatening flood
of Romish doctrine.
And to this end, let us learn after the manner
provided in the Collect prefixed to wait on God for
grace to help us through impending dangers ; saying,
" 0 God, Who knowest us to be set in the midst
of so many and great dangers, that by reason of
the frailty of our nature we cannot always stand
upright ! Grant us such strength and protection,
as shall support us in all dangers, and carry us
through all temptations, through Jesus Christ our
Lord. Amen."

ON THE GOSPEL FOR THE
FOURTH SUNDAY AFTER THE EPIPHANY.

Matthew viii. 28, 29.

" And when Jesus was come to the other side, into the country
of the Gergesenes, there met Him two possessed with
devils, coming out of the tombs, exceeding fierce ; so that
no man might pass by that way.
" And, behold, they cried out, saying, What have we to do
with Thee, Jesus, Thou Son of God ? art Thou come
hither to torment us before the time ?"
When the incidents Avhich the Lord Jesus dealt
with, under the circumstances detailed in this day's
Gospel, have been rehearsed, they will be found to
furnish an apt illustration of the course marked
out according to Christ's Avord for His Church's
observance during this first age in the kingdom of
heaven: and, in particular, an exemplification of
the submission due from His Church under hin
drances to that Church's ministry, presented by
the higher poAvers of the state.
Firstly, as to the incidents befalling our blessed
Lord in that portion of His ministry recorded in
this day's Gospel —
After a day spent in teaching and preaching, the
Lord Jesus having at night embarked with His
disciples on board a boat kept in attendance on
Him, fell asleep on that part of the deck near the

296
steersman's* place, while the mariners were rowing
the boat across the lake of Gennesaret.
The eastern shore, for which they were bound,
is low ; but that they were leaving, mountainous.
Down the gullies between one hill and another
furious blasts at any moment rush and lash the
waters of the lake into heavy billows, producing
great danger to the small and frail craft afloat.
Such a gale sprang up in the night when the
mariners had well nigh reached mid-way, filling all
on board, save only Jesus, Who lay asleep near
the steersman's seat, with fear of their vessel being
buried beneath the waves.
Presently, with agitated voices, mariners and
disciples awake Him, crying, Master ! carest Thou
not that we perish ?
Though so abruptly awakened in such an uproar
He, in nowise moved from His habitual calmness,
asked in quiet tones, " Why are ye so fearful? 0 ye
of little faith!" thereby communicating to them,
that heard Him, calmness akin to His own; after
Avhich He turned to the winds and Avaves saying,
"Peace! Be still!"
Whereupon followed " a great calm" not merely
of the wind but of the Avaters, so that the boat
floated in smooth! water.
Then exclaimed the mariners, with profound
emotion —
"What manner of man is this, that even the
winds and the sea obey Him !"
* Compare Mark iv. 38. eirl to wpocrKetpaXeiov.
t Compare Mark iv. 39 and Luke viii. 24, 25.

297
By this time morning Avas breaking, and they
had reached the eastern shore at a point where was
a burial place belonging to the city of Gadara, at
some distance off.
But in this burial place two men possessed with
devils had for some time past taken up their abode,
Avho were a terror to all passers-by, because of
their exceeding fierceness.
No sooner had the boat, bearing Jesus and His
disciples, touched the shore, than these two men
possessed Avith devils rushed forward to accost
Jesus on disembarking.
Prompted by the devils within them, they hailed
Him as Jesus the Holy One of God !
But upon His rejecting their proffered worship,
and peremptorily saying,
" Come out of the man, thou unclean spirit !"
The devils, much chagrined, asked* querulously.
Art Thou come to torment us before the time ?
beseeching Him not to send them into the abyss,!
or bottomless pit of torment.
Noav there were herds of many swine feeding
hard by.
To eat or rear these animals in the Lord's land,
which by the Levitical law were unclean,! was an
* Compare Mark iv. 35 and v. 1-20; as also Luke viii.
22-40. Here may be seen how indispensable to salvation through
Christ is heed of His precepts ; along with confession of His
Name ; as set forth last Sunday. See also James ii. 19.
t Luke viii. 31.
X Lev. xi. 7 ; Deut. xiv. 8; Isa. lxv. 4, Ixvi 17.

298
act of high-handed defiance thereof; Avhether or
not the owners were themselves of the children of
Israel. The devils therefore (perceiving how this
sin might be made an occasion for raising a
stumbling-block against Jesus in the minds of the
owners), with apparent submissiveness but innate
hostility, besought Him to permit them to go into
the swine.
With this petition He complied, saying, Go !
whereupon the whole herd, in number more than
two thousand, were forthwith hurried headlong
doAvn the shelving bank of the lake into the waters,
and beneath them, for the purpose of drowning
them. Meanwhile the possessed men, now rid of their
indwelling devils, were restored to their right
mind. And when those that kept the swine, on reaching
the city, had brought back the owners in great
excitement at their loss, to the place where Jesus
stood, the first thing they saw was one of the
possessed men — " Sitting at the feet of Jesus,
clothed and in his right mind."
Noav, under ordinary circumstances a physician,
Avho had effected a thorough cure of a man afflicted
with a malady that made him dangerous to others,
would be welcomed with gratitude. But if the
good he did to such an one (being more especially
for his soul's health and fitness in serving God),
was attended with loss to certain people's vested
interests, there Avould even at this day in this

299
Christian land be great difference of opinion about
that physician, and much opposition to his entering
in among them.
Nor Avas the case otherwise, even Avhen Jesus
was the visitor. That the citizens of Gadara
should see one of their fellow-townsmen who had
been possessed of a devil, " sitting at the feet of
Jesus, clothed and in his right mind," was in their
eyes of no importance to them, they had lost their
swine; that was with them the main question — a
loss that was owing to the coming of Jesus — and
they only feared that if He entered in further
among them, He might occasion them further
losses : consequently " they prayed Him to depart
out of their coasts."
With this request the Lord Jesus complied;
apparently for a similar reason to that assigned* by
Himself for his requirement of Paul, to refrain from
preaching in person to his countrymen — so harden
ing is the effect on covetous people of loss of
sordid gain.
Nevertheless the Lord Jesus showed His un
abated desire to teach the Gadarenes His salvation,
as they were able to bear it, by desiring their
felloAV-townsman whom He had cured, (who Avould
have rather abided w ith Him) to return home and
tell all, what great things God had done for him,
in having compassion upon him.
The incidents with which our Lord dealt on the
occasion mentioned in this day's gospel having been
noAV all dwelt on, we proceed in the second place
* Acts xxii. 18.

300
to observe how the adverse events, wherewith our
Lord had to contend during this voyage with His
disciples across the Galilean lake, illustrate the
conflicts to be sustained by His Church during this
first age in the kingdom of heaven; from the first
preaching of the gospel by His Apostles, until His
return to usher in the age* to come.
The internal unity and consistency of His
Church during this entire age now running out, He
Himself " likened to a net,! that was cas* m^° *ne
sea, and gathered of every kind; which, when it
was full they drew to shore, and sat down and
gathered the good into vessels, but cast the bad
away." His Apostle also, St. Peter,! has similarly set
* Heb. ii. 5 ; Acts iii. 19-21.
t Matt. xiii. 47. In explanation hereof the Lord Jesus
added " so shall it be at the end of this world " — or, age
(the time referred to by the devils in this day's gospel, for
their confinement by Him in the bottomless pit), " the angels
shall come forth, and sever the wicked from among the just; and
shall cast them into the furnace of fire, there shall be weep
ing and gnashing of teeth." Here it is to be observed, that
the net includes in one unbroken company the mystical body
of Christ, from the time of His Church being founded upon
the Apostles and Prophets until His coming again to judg
ment. X 1 Peter iii. 21, where that Apostle saith, " After which
manner so many of us as are, from time to time buried into
Christ by the Holy Ghost for our faith (as baptism certifies),
not indeed through the water wherewith the filth of the flesh
is washed away, but with the interrogative reply of a good
conscience from time to time eliciting upon self-examination
(that we obey Christ's precepts), have evidence, in our fruits,
that we are ruled by the Spirit of Christ. For except we

301
forth the unity and consistency of His Church
throughout this present age by likening it to the
ark, wherein Noah, during the flood, rode safely
over the waters under which the earth Avas sub
merged, until the end Avas put to that visitation.
His Church therefore in this present age may
be appropriately symbolized by the boat in which
the Lord Jesus with His disciples passed over this
lake of Gennesaret to the country of the Gadarenes.
The three kinds of adverse incidents, Avith which
the- Lord dealt on that voyage, will then, it is
presumed, illustrate the divers sorts of obstacles
Avith which His Church during this age is
appointed to deal in discharging the errand on
Avhich she has been sent.
Firstly, that storm on the lake may be taken to
represent all the adversity ensuing on commotions
in the elements, Avhich entail at times Avide-spread
losses upon nations; in which, of necessity, the
church of a nation must be involved.
yield ourselves daily to the Spirit of Christ within us by
keeping Christ's precepts ; we, although yet left in Christ's
mystical body, answering to the ark, are yielding to our old
manhood, which during our natural life we retain. When
therefore we do this, we are reckoned by the Father to be
carnal and fallen from grace (Gal. v. 2-4) so as to be no
better than those outside the ark, in whom the spirit of dis
obedience bears sway ; and unless we repent, shall at close of
our day of grace be cast out of the ark to be drowned in the
world of the ungodly, above whom the ark holds on its way
to that further shore of eternal life at the end of this age.
The language of our Church's doctors in the office for
public Baptism of infants towards the end of the first Collect
is in accordance herewith.

302
Secondly, that forcible possession of the tAvo
men by devils may be taken to represent an entire
class of calamitous incidents overtaking nations,
which devils are permitted by God to inflict on
men through no particular sin on the part of the
sufferers; but because of its being God's pleasure
that in this fallen world such malignant power over
men should in grievous ways be exerted on men's
bodies by Satan and his subordinate devils.*
Lastly, that destruction of the herds of swine,
which the devils had artfully solicited the Lord
Jesus to permit (whereon ensued that petition of
the Gadarenes for lucre' sake in accordance with
that of the very devils against their own souls)
illustrates an entire class of temptations to sin,
into Avhich God permits devils to ensnare men,
when upon exposure to them of their sin and its
consequences by His Church, they for their lusts'
sake deliberately reject the opportunity of health
and cure : as though in effect saying —
"Prophesy! not unto us right things, speak
unto us smooth things ; prophesy deceits.
" Get you out of the way; turn aside out of the
path; cause the Holy One of Israel to cease from
before us."
The different way in which the Lord Jesus dealt
with these three A^arieties of hindrances in His
path may further be taken for counterparts of His
dealing throughout this entire age, Avith the above-
mentioned trials besetting the nations enlightened
* Ps. Ixxviii. 49. t Isa. xxx. 10, 11.

303
by His Gospel, in Avhich His Church is unavoidably
involved. In the case of the storm the Lord Jesus, on
being prayed to by His disciples, at once exerted
His poAver, according to the Father's will, for their
deliverance. Also in the case of the two possessed Avith devils,
who were thereby incapacitated from praying to
Him for rescue, He (Who was sent by His Father
to destroy the works of the devil) by His Father's
desire, peremptorily cast them out.
But in the third case, where the devils had
grounded their request for leave to do damage, on
the flagrant defiance of God's laAv, with which the
illegal traffic in swine was pursued, He (by His
Father's direction) gave them permission.
Many commentators think this act on our Lord's
part very difficult to be accounted for, and are at a
loss how to reconcile it with His benevolent
errand. It is, hoAvever, to be borne in mind that the
Lord Jesus only did, at any time, in the way of
miracle, what His Father* gave Him in command
ment. Moreover the Lord Jesus, though at the time
spoken of in the form of man in great humility,
did not cease to be still, as the Word of God, Him
by Whom the Father executeth! His will and
upholds all things.
If therefore it be shoAvn out of Scripture, that
* John viii. 26, 28 ; xiv. 10.
t John i. 3; v. 17; Heb. i. 2.

304
the Father has heretofore used the devil and his
angels, either to afflict men through no sin done by
them in particular, but only for trial of their
faith ;
or, at other times, by occasion of some deliberate
sin, which the devils have made the occasion of
asking leave to afflict the perpetrators thereof;
then all difficulty . must be obviated in inquiring
how Jesus could at the solicitation of these devils
alloAv them to destroy the swine. For Jesus is to
be considered to have appointed it, as the annun
ciator and executor of His Father's providential
rule. Now that the Father makes use of the malignity,
wherewith Satan and his angels regard men, to
afflict them in body and mind (through no fault of
theirs in particular, but for the trial of their own
or others' graces) is to be seen in the case of Job ;*
and in that of " the daughter of Abraham, whom
Satan had bound for eighteen years."
And since everything, Avhich the Father so
purposeth, He dotfh through His Son — the Word
— Jesus in that capacity both permitted Job to be
afflicted, by Satan ; and released from his bond that
daughter of Abraham, who had for eighteen years
groaned under it.
By the same rule, therefore, when the devils,
that Jesus bade go out of the men whom they
possessed, took occasion! of the sinful pursuit of
* Job ii. and Luke xiii. 16.
t Balaam's conduct in Numb, xxiii. xxiv. is to be explained
on this principle of interpretation. Amos v. 25-27, shows

305
some Gadarenes to ask leave of entrance into their
swine, and that the Father was pleased to make
their sin — persisted in against light and knowledge
— their punishment, Jesus (as His Father's mes
senger) gave them permission.
And the result, (Avhich was that, the devils had
hoped), shows what a hardening effect has covet
ousness on the heart : and how it disposes men,
through dread of loss in Avorldly schemes, to risk
unrelentingly the ruin of their souls.
It remains now in the third and last place to
show what an exemplification is furnished by our
SaAdour's dealing with these covetous Gadarenes,
of the submission due from His Church in every
nation soever under hindrances to her ministry
of souls through the jealousy of the Higher
Powers of the State.
Like as the Lord Jesus, though sent by His
Father during His ministry in mortal flesh to
destroy the works of the devil, was restrained by
what idolatry was going forward in that part of the camp
over against which Balaam stood and practised his incanta
tions with the help of devils, entreating the God of Israel to
permit him to curse only that part of the camp. But God (as
Micah vi. 5, was instructed to record in explanation of Numb.
xxiii. 21,) would not at that time behold iniquity in Jacob.
Although at a future day, when the iniquity of the nation
had been longer persisted in and came to the full, purposing
to " carry them away beyond Damascus." For thus nations,
that exist only in this world, are reckoned with.
Hence, in our Church's Litany, the first petition after the
Invocation opens with prayer that God "would not remember
the iniquities of our forefathers, nor yet take vengeance of
our sins " but lengthen our tranquillity. Dan. iv. 27.
20

306
His Father from so doing, where the petitions of
the very sinners themselves combined with that
of the deAdls, in praying that their bondage under
their lusts might be left undisturbed ; even so, His
ministers are to remember, that " as His Father*
sent Him, so sends He them."
" The servant! *s no^ greater than his lord."
Recourse is not to be had by His ministers to
violence or craft for the purpose of compelling or
entrapping the Higher Powers of any State,
though Christian, into doing that for the salvation
of their own and their countrymen's souls, Avhich
for some apprehended loss in worldly respects by
occasion of the Church's faithfulness, they know
ingly, through love of this present world, reject.
But the Church of a nation, under such circum
stances is to do, as the Master Himself did with
the people of Gadara ; that is, supply them with
means of knowing His salvation, as they are able
to bear it ; if they Avill not receive it in the fulness
of its blessing.
For like as the" Lord Jesus would not put forth
His great poAver against the covetous Gadarenes
until His Father should send Him to do this ; (as
He will, when coming the second time,) so, too His
faithful ministers are to remember their duty to
wait for the same.
To this the language of the devils unquestionably
pointed, when exclaiming,
" Art thou come to torment us before the time ?"
meaning that crisis at the termination of the fourth
* John xx. 21. t John xv. 20.

307
Empire seen in Daniel's vision, when the saints
shall possess* the kingdom at the coming of the
Lord in the glory of His Father, to take unto Him
His great power, and to reign on earth.
For then shall Satan be cast with his subordinate
devils into the bottomless! pit, there to be in
chains for a thousand years.
Like as, therefore, the Lord Himself did not
when on earth force men to relinquish sinful gains
against their will, though seeking in every Avay
open to Him to persuade them to be subject under
Him ; even so are His Church's ministers to do in
regard to the Higher Powers of any State, after
His example ; and for His sake to patiently bear
the indignity of compulsory retirement from a
State, and accept! the loss of their goods, rather
than rebel, knowing that they have in heaven a
better and an enduring substance.
Thus in this last particular of our Saviour's
dealing with the incidents, that befel Him on that
voyage across the lake of Gennesaret, is to be found
a remarkable adaptation to the subject treated of
in this day's Epistle ; where the Apostle has
dehvered precepts to all ministers and others (that
would abide in his doctrine and fellowship) touching
submission to the Higher Powers of the State;
until the time for the Lord's return to take unto
Him His great poAver, and to reign on earth as
the acknoAvledged King of kings and Lord of lords.
* Dan. vii. 26, 27. f Rev. xx. 3.
+ Heb- xi. 35 ; Phil. i. 28. 29.
20 *

308
Wherefore, in the words of the Collect prefixed,
let us join in praying —
" 0 God, who knowest us to be set in the midst
of so many and great dangers, that by reason of
the frailty of our nature we cannot always stand
upright ; Grant to us such strength and protection,
as may support us in all dangers, and carry us
through all temptations ; through Jesus Christ
our Lord. Amen."

ON THE EPISTLE FOR THE
FIFTH SUNDAY AFTER THE EPIPHANY.

Col. iii. 15.
" And let the peace of God rule in your hearts, to the which
also ye are called in one body : and be ye thankful."
Special reference is apparently made to this verse
in the Collect prefixed ; on which account it is
that part of the text of this day's Epistle set at
the head of this discourse.
"The peace of God" is here personified, inas
much as the original word for " rule" is, literally,
" be umpire ;" like the officer so called, who, at the
Grecian games, decided which among the candi
dates for a prize was the successful one.
It is plain that under this name of " the Peace
of God," that measure of the Spirit of God is
meant, wherewith, on asking for it, we are to be
daily renewed.
It is, however, to be remembered, that what
measure soever of the virtue of the Holy Ghost be
infused into a believer, is not divided from the
several measures thereof in his brethren, who be
heve ; and that the virtue of the Holy Ghost,
beside being in the several recipients thereof,

310
abides in its fulness in the Holy Ghost Himself;
Who, as a Divine Person, is external to the be
lievers renewed by His "power;" and, in this
sense, can stand as an " umpire" in the midst of
them, and give His award by pressing home upon
their consciences the word of Christ in every
department of wisdom, touching any matter of
controversy among them, to the end that they may
become agreed in Him.
To this arbitration of the Spirit we were called,
saith the Apostle, for peace' sake, in one body;
meaning, that we Avere so at our baptism. For
then, upon our belief in the merits and mediation
of Christ Jesus the Lord — our crucified, risen, and
ascended Saviour — we were by the Holy Ghost
buried* into Christ's new manhood, in the state
of dissolution produced by death, for sacrificial uses,
though quickened,
And like as the sacrament of baptism is appointed
to certify to a believer the Holy Ghost's burial of
him or her into that one sacrificial body of Christ;
so is the Lord's Supper pledge of the continuance
of such burial, in acknowledgment of that believer's
continued faith.
So explained, the one body, wherein we as
believers in Jesus Avere called, is the quickening
human Spirit,! the water, and the blood of Christ's
new manhood, Avhich flowed forth from His pierced!
side, while yet on the cross.
" The Peace" too, which St. Paul would have
* Rom. vi. 3, 4. f John v. 21 ; 1 John v. 8.
X John xix. 34, 35.

311
believers exalt Avith the heart to be Umpire in their
midst, to make manifest Avhich school of thought,
in any controversy* that may arise, is more in
agreement Avith the wisdom of Christ's written
word, is the Holy Ghost; Whom the Lord Jesus
by that sacrifice of Himself at His crucifixion pro
cured of His Father for the renewal of God's
elect. Thus "the Peace of God" is a name of that
spirit of renewal provided for them that through
faith receive into their hearts " the one body" of
Christ, once crucified ; but when scarcely dead, " in
a moment,! in the twinkling of an eye," quickened !
It is also Avorthy of observation, that by this
name of " Peace" the Lord Jesus Himself desig
nated that portion of Himself, which He should
leave on earth for the use of believers ; when Him
self departed Personally, on their behalf to the
Father —
His words on that occasion! referred to being
" Peace I leave with you ! My Peace I give
unto you ! not as the world giveth, give I unto
jrou ! Let not your heart be troubled, neither let
it be afraid !
To be " of the body" of Christ — or, in a state
of salvation — will not profit us, unless we have the
Spirit of Christ, or " the Peace of God."
For as St. Paul saith,
" If a man§ have not the Spirit of Christ, he is
none of His !"
* Philip, iii. 15, 16. t 1 Cor. xv. 52.
X John xiv. 27. § Rom. viii. 9.

312
In other words, except one, who has for his faith
been by the Holy Ghost buried into Christ, be
at his own earnest entreaty raised up in Him to
newness of life, he has no more strength* of heart,
than a dead man, to keep the precepts of Christ,
according to the orthodox faith, which by the
Creed he may have learnt to profess.
By keeping the precepts of Christ does the
believer, alone show, that he takes upon him the
yoke! of Christ.
In the discourse on last Sunday's portion out of
the Gospels it was shown, how devils confessed the
true faith respecting Jesus — to wit, that He is the
Son! of God — being at the same time without any
desire to walk in observance of His precepts.
Now the true doctrine concerning our Lord
Jesus Christ is necessary to be received by us;
but to do this Avill no more profit§ us, than it did
the legion of devils in the man possessed, except
we in answer to our prayer, be raised up in Christ
by the Holy Ghost, to walk in Christ's precepts.
If therefore we do this, we shall be in a position
to aim at exalting the Holy Ghost in our midst ;
and it will be our duty to aim thereat, for main
tenance of the spirit of peace within us, unto which
we were at our baptism called in the one mystical
body of Christ,
This is, what is termed in the Collect prefixed
to this day's Epistle and Gospel, " God's Church
and Houshold" — The Collect being as folloAvs —
* Rom. v. 6. t Matt. xi. 29.
X Matt. viii. 29. § James ii. 19,

313
" 0 Lord, Ave beseech Thee to keep Thy Church
and Houshold continually in Thy true religion ;
that they, who do lean only upon the hope of
Thy heavenly grace, may evermore be defended by
Thy mighty power, through Jesus Christ our
Lord. Amen."
Now " religion" (which is a word derived from
the Latin verb religo to bind) is a rule of thought
and action Godward, whereby Christian men are
required to hold themselves subject to the arbi
tration of the Holy Ghost in the midst of their
congregation, out of love * to Christ, for mainten
ance therein of His peace.
The dependence of " the elect " (spoken of in
the opening verse of this day's portion) on God's
" good pleasure,"! for continuance in the body of
Christ, is the reason of the Lord, the Father,
being called upon by us, as members of Christ,
who are guided by His Spirit, to be pleased to
keep us in His " true religion," by bestowing on us,
out of His mere grace or favour, sufficient "power"!
of the Holy Ghost, wherewith to walk in Christ's
precepts. For " the kingdom§ of God is not so much in
word, as in power, and in the Holy Ghost, and in
much assurance."
Except therefore the Father be pleased to for
bear from charging our sins upon us, and to
" count || us worthy of His calling in Christ," He
* 1 Cor. xi. 17-19 ; 2 Cor. x. 1-8.
f Philip, ii. 12-16. J Acts iii. 12.
§ 1 Cor. iv. 20. || 2 Thess. i. 11, 12.

314
will not " fulfil the Avork of faith in us with poAver,
that the name of our Lord Jesus Christ, may be
glorified in us, and we in Him."
For lack of heed to this office exercised over
Christ's houshold and Church by the Father,
" Who seeketh* and judgeth," whether they, that
were called in Christ's one body, seek His Spirit of
peace ; Christ's precepts for the maintenance thereof
are so lamentably neglected by them, that for their
faith were buried in Christ's one body.
All those however, who Avould indeed " lean only
on the hope of God's heavenly grace," in aiming to
be " kept by Him continually in His true religion,"
are imperatively required to heed Christ's precepts.
To denote this, the ancient doctors of our
Church, at this season after the Epiphany for com
memorating the manifestation of Christ to the
Gentiles (for which we cannot be thankful enough)
first set forth the precepts of Christ provided by
the Holy Ghost in St. Paul's Epistle to the
Romans :! and noAv add those in his Epistle to the
Colossians. Let it then be observed, that like as"lo\reof
the brethren " in Christ's mystical body, together
with care about " living peaceably with all men "
underlaid all those precepts; so here the very
Spirit of Christ, which is " the PoAver " of His
body, and wherewith alone we are enabled to keep
His precepts, hath the name of " the Peace of God."
Consequently divisions in the Church and
Houshold of Christ, Avhen no fundamental doctrine
* John viii. 50. f Rom. xii.

315
of the faith is contended for, but only because one
likes this form of Church government more than
that, or this preacher more than that, are indulged in
undutiful disregard of the Father, Who seeketh and
judgeth day by day whether members of Christ's
mystical body do or do not live in obseiwance of
His precepts.
Seeing then how many of " the children of the
kingdom " (to use our Saviour's language in this
day's gospel) though heeding some of Christ's
precepts, are on the one hand no more observant
of others, than the unconverted themselves ;
Avhile, on the other, these unconverted professors
of the Church's creed may be living in regard to
morality as becomingly as their neighbours Avho
are reneAved in Christ; these latter establish such
a similarity between themselves and those who are
merely moralists, that no minister of Christ could
safely separate from the rest, so many as would
aim at obeying all Christ's precepts without any
reservation ; any more than a husbandman, as
mentioned in this day's gospel, might (while
gathering up tares) avoid rooting out the wheat
with them.
The consequence is, that since " both shall grow
together until the harvest, and that " the elect of
God" shall, after the heavier tribulation, be "kept
by God in His true religion, and evermore defended
by His mighty power," they Avith ungrateful way
wardness "cause Him to serve* with their sins,
and weary Him with their iniquities :" so that His
* Is. xliii. 24.

316
Church and Houshold may hold out but a flickering
light to the dark* world round about ; instead of
"shining forth" with attractiveness by reason of
"the Peace of God "in their midst, that should
cause " the Gentiles to come! to their light, yea,
kings to the brightness of their rising."
Having now, for the reason stated at outset,
dwelt fully on the precept at the head of this
discourse, let us carefully go through the whole
series, as far as they are included in this day's
portion :
and in conclusion add some admonitory reflections
hereon. The illative conjunction " therefore " in com
mencement of this day's portion, points to the
legitimate consequence of having " put on the new
man" which in the 10th verse going before, St. Paul
charitably reckoned those in Colosse to have done,
of whose readiness to come into avowed subordi
nation to his Apostolic Authority, he had through
Epaphras! received authentic evidence.
Accordingly he 'would have them go forward in
their Christian life; not indolently preferring to
remain as babes,§ but " by reason of use having
their senses exercised to discern between good and
evil." The duty therefore of " the children of the
Kingdom "in every part of God's Church and
houshold is to do the like.
Now the Apostle, by bidding us in the opening
* Phil. ii. 14-16. t Is. Ix. 1-3.
X Col. i. 7. § 1 Cor. iii. 1 ; Heb. v. 12-14.

317
of this day's Epistle—" Put on " the graces spoken
of, likens them, by implication, to garments : and
there are divers respects Avherein this figure of
speech suggests valuable reflections concerning
them. For first, like as our garments do not grow out
of our bodies, but are put upon us; and conse
quently, are separable from us ; so it is with the
graces of Christ's Spirit.
And like as, when we have garments brought unto
us, we must put them on in order to wear them ;
so when graces of the Spirit are indeed bestowed
on us by God, to be held in Christ's new manhood
within our hearts, they can only be put in exercise
by a faithful act of the mind and heart to that end.
If the " true religion " is to be of any benefit to
one, he needs to be sincere in it.
And if he is, he will take the most direct means
in his power of proving himself to be so.
This then is nothing else but to comply with the
Apostle's precepts,
" Put on, as the elect of God, holy and beloved,
bowels of mercies,"
Avherewith to compassionate those of our
brethren that are in affliction ; even as did
Joseph : *
" Kindness,"
wherewith to regulate our intercourse with
equals; elsewhere called "goodness." So as to
make one loved, where righteousness f alone
would only procure us respect.
* Gen. xliii. 30. t Rom. v. 7 ; Acts xi. 24.

318
" Humbleness of mind,"
for behaviour towards superiors ; like that of the
Centurion towards the elders * of the Jews, whom
he besought to carry his petition to Jesus, because
not thinking himself, being a Gentile, worthy to
come unto Him.
" Meekness "
for preservation of a good understanding amidst
opposers and censurers ; after the manner ! of the
Lord Jesus while instructing the Pharisees and
doctors. •
" Long-suffering,"
for the sake of recovering to right behaviour some
that are, or were once, amenable to our authority :
as the Apostle John! is recorded to have been to
a young man once under his special training, who
had broken away from the bonds of the Gospel,
and become a companion of robbers ; whom he by
his remonstrances reclaimed.
" Forbearing one another,"
for prevention of an open breach of unity, while
something to be complained of is being persisted
in by one not conforming himself to lawful autho
rity: "Forgiving one another, if any man have a
quarrel against any,"
for healing of the breach ; so soon as that, which is
complained of, shall have been repented of§ and
renounced. * Luke vii. 3-7. t Luke xv. 8.
X See Milner's Church History, Vol. I, page 120.
§ 2 Cor. ii. 5-8.

319
"Even," saith the Apostle, "as Christ forgave
you, so also do ye."
Namely, Avhen granting us remission of sins on
burial into His death ; whereof baptism is the
sacramental token and seal to the believer.
"And above all these" — that is, upon, or, in
addition to all these, as a girdle for the rest, " put
on charity, which is the bond of perfectness — " or,
perfect equipment — charity being, as the Apostle
elseAvhere explains, that grace, Avhich has regard to
God* as Avell as our neighbour, in discharge of any
duty specially called for.
Moreover, as the garments of Asiatics are
ordinarily worn loose, on account of their climate,
and that charity was to be here put for a girdle,
this grace, as the Apostle seems to suggest, makes
us prompt in exercising the foregoing; since an
Asiatic, Avhen he would be diligent, binds his robes
about him with his girdle.
"And," continues the Apostle, let the peace
of God — " that is, the Spirit i" of power and of love
and of a sound mind, rule or be umpire in the
midst of you, that you may abide in the one
mystical body thankfully."
" Let the word of Christ," continues he, " dwell
in you richly."
By this the new and spiritual manhood of the
Lord Jesus dAvells in us; since Ave receive His
new manhood only after a spiritual manner by
faith alone: and this is the case, even when in the
* 1 Cor. xiii. 4-7. t 2 Tim. i. 7.

320
administration to us of the consecrated water or
the consecrated bread and wine, receiving the signs
and seals of so great a mystery.
"For what* His word doth make it
That we believe, and take it" —
feeding on it, not carnally with the mouth, but in
our hearts by faith.
" In eA^ery department of its wisdom ; teaching,
and admonishing one another."
" In psalms and hymns and spiritual songs,
singing with grace in your hearts unto the Lord."
" And whatsoever" of all! this, "ye do in word
or deed, do all in the name of the Lord Jesus,
giving thanks unto God even the Father, by Him."
Like as in this day's portion out of the Gospels
the Lord Jesus gives us an example ; by so speak
ing of His Church and Houshold as to show that
He bears with those, who as tares amidst His
wheat — or, even more flagrantly — " offend and do
iniquity"! — or, commit wilful breach of His law of
* See Fox's Book of Martyrs on the early perils of the
Princess Elizabeth.
f It is usual with St. Paul to employ universal terms
which are to be limited by the context. See 1 Cor. x. 23 and
xiii. 7 compared with Luke xviii. 31.
X Matt. xiii. 41. Travra to. tncaj'SaXa Kal rove TroiovvTac. rrjv
avo/ilav. Christ's precepts are not of letter but of Spirit,
2 Cor. iii. 6. Hence St. Paul in Rom. vi. 14, comforts
baptized persons, who have prayed steadfastly from out of
Christ's sacrifice in their hearts to the Father, for renewal
daily with a measure of Christ's Spirit ; by testifying, " sin
shall not have dominion over you ; for you are not under law,
but under grace." Nevertheless in 1 Cor. ix. 20, he wrote

321
the Spirit of life by neglect of His precepts— until
He shall have led the wayward children of the
kingdom entrusted to Him by His Father, unto
true repentance and renewal unto holiness during
their time of probation in this life, that in the
kingdom of His Father and their Father all may
shine forth righteous !
The special injunction that we do all, relating to
these precepts, in the name of the Lord Jesus,
after having said " let the word of Christ dwell in
you richly" in every department of its wisdom,
means, that Ave should not pass the time of our
sojourning here, as too many of the children of
God among us manifestly do, with no desire to
to the Jews (that believed in Jesus and were loosed by the
Apostles unto observance of certain portions of the ceremonial
law) 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.
To them that are (in a true and good sense) without law,
being of Gentile extraction, I became as being myself (though
a Jew) without law (being not without law to God, but under
the law to Christ) that I might gain them that are without
law (in the good sense).
For if we be partakers of Christ's Spirit, love of Him
inclines us to keep His precepts. And God's moral law is to
us a standard of righteousness, though compliance therewith
is not our ground of justification ; but it is the indispensable
proof of the sincerity wherewith we hope in Christ for
righteousness, wherewith to be justified before God (Gal. v. 5)
See also Matt. v. 19, 20.
r] avofiia therefore, in Matt. xiii. 41, denotes insubordination,
unruliness, sufficient to prove them that practise it to be
resembling tares. For according to 2 Cor. x. 1-8, the Spirit
of Christ requires that our natural imaginations be cast down
21

322
become more than the merest babes in Christ :
whence they incline to teachers, who with the
milk of the Avord draw them away designedly
from the Apostolic Church, which seeks to train
them in digestion of the strong meat, when " their
senses shall by reason of use have been exercised
to discern between good and evil."
For many children of God behave now-a-days as
though they Avould apparently exult at seeing all
teaching of the doctrines of Christ beyond the first
principles thereof let drop ; and the minister of
the parish left unheard, who follows the course of
teaching prescribed in the prayer-book of our
Apostolically founded Church by its ancient
doctors. They also have a rough and ready way for
justifying themselves in this choosing and refusing
of Christ's precepts, by pleading that they can by
the law of the land (though not by the law of the
and every high thing that exalteth itself against the know
ledge of God ; and every thought to be brought into captivity
to the obedience of Christ ; lest otherwise we should be
avo/ioi or rejecters of " the law of the Spirit of life in Christ
Jesus" (Rom. viii. 2). Hence ri avoiiia is a term of greater
extension than afiaprla, this latter being the concrete term
having reference to deeds ; the former extending even to
the very spirit of the mind in the abstract. Whence we
gather that St. John in 1 Epist. iii. 4 (forming the portion for
the Epistle next Sunday) would have understood every
instance of afiapria to be avoftia, but not conversely.
Yet must all that do avofxia " be gathered out of Christ's
kingdom," " that every thought in them may be brought into
captivity to the obedience of Christ," by conformity with the
Spirit of life in Christ Jesus.

323
Spirit of life in Christ Jesus), do as they like ; and
are by the laAv of the land (very properly), though
not by that of Christ, accountable in this matter to
none for what " teachers* they heap unto them
selves." Nevertheless it may be seen by everyone, how
St. Paul in his Epistles again and again regrets
that his converts, though instructed in the first
principles of Christ's doctrine, so as to convince
him of their having the root of the matter in them,
wasted time and opportunities in such a manner as
to be unfitted to hear Christ's doctrine about the
sacraments, and other subjects to be received by
them that had attained in growth to be as " young
men or fathers."
The special significance of the injunction " Do
all in the name of the Lord Jesus" seems to be,
that " God's true religion" requires our remem
brance of service to Christ Jesus the Lord in His
proper Person of High Priest over the House of
God (apart from remembrance of His presence in
our hearts, as the only acceptable sacrifice whereby
we live unto God, when His word dAvells in our
hearts by faith.)
Worship is to be invariably paid by us to the
Person of our Lord Jesus Christ — when coming to
Him, or to the Father ; instead of paying worship
to His natures, Divine and human, extending
beyond his own Person.
The name of the Lord Jesus is inalienable from
His Person, just as our proper name from ours.
* 2 Tim. iii. 2, 3. 21 *

324
Wherefore, Avhen doing all in His name, Ave
worship the Person, not the sacrifice of His body
and blood ;
His Person, being but in one place at a time, is
in heaven sitting* at the right hand of God ; as
the truth of His Godhead in union with His man
hood, requires us to believe, according to God's
true religion.
Thus it is the Apostle here bids us, as the elect
of God, stretch forth the hand of faith to put upon
us the graces of Christ's Spirit, and to hold them
on us, lest they should be let drop, or be with-
draAvn from us, if not put in exercise.
For our Lord saith, that he Avho does not use!
Avhat graces he shall have been put in trust with,
shall be counted not to have them.
In conclusion let it be considered of what
unspeakable importance to us it is, as professed
Christians, that Ave rely not on the mere fact of
our being enrolled by baptism in the Houshold
of Christ, and that we confess the Creeds and con-
form to the order of worship in His Apostolic
Catholic Church, for evidence of our part in Christ;
but that we "lean only on the hope of God's
heavenly grace" (as being such, and elect of God)
to " keep us in His true religion."
Hoav else are we to know, that Ave are not tares
amidst the wheat ?
For only in daily putting on the graces of the
* Col. iii. 1.
f Mark iv. 25 compared with Luke viii. 18, and in the
parable of the wedding garment, Matt. xxii. 11, 12.

325
Spirit of Christ, have Ave Scriptural warrant for
reckoning ourselves " Elect* according to the
foreknoAvledge of God the Father, through sancti
fication of the Spirit unto obedience and sprinkling
of the blood of Jesus Christ."
And now in the words of the Collect prefixed
let us join in praying —
"0 Lord, Ave beseech Thee to keep Thy houshold
and Church continually in Thy true religion, that
they Avho do lean only on the hope of Thy heavenly
grace may evermore be defended by Thy mighty
poAver, through Jesus Christ our Lord. Amen."
* 1 Pet. i. 2.

ON THE GOSPEL FOR THE
FIFTH SUNDAY AFTER THE EPIPHANY.

Matt. xiii. 24-26.
" Another parable put He forth unto them ;
" The kingdom of heaven is likened unto a man, who sowed
good seed in his field.
" But while men slept, his enemy came and sowed tares
among the wheat, and went his way.
"But when the blade was sprung up and brought forth fruit,
then appeared the tares also."
A parable is a short allegory, in which the
stages of procedure in some department of hus
bandry, or of the domestic arts, within the observa
tion of the commonalty, is taken to represent God's
mode of dealing with men's souls in the kingdom
of heaven for the recovery of them, in Christ, unto
holiness, and fitness for eternal glory.
It is intended to attract men's inquiry for their
good, into things belonging to the soul's peace
with God ; about which, in their reality, they are
disinclined to take the needful interest.
Some particulars in the parable before us call
for special notice, Avhich shall be first dAvelt on :

327
After Avhich shall be considered our Lord's own
explanation of this parable :
And, in conclusion, admonitory reflections be
added, conformably Avith our Lord's own closing
exhortation, " he that hath ears to hear, let him
hear." Firstly — the phrase " when men slept" is made
by some commentators the occasion for charging
remissness on those whom the master employed in
tilling of his field.
But it is to be observed that these persons are
presently afterwards styled "the servants of the
householder ;" had they, therefore been to be
blamed for what their master's enemy took oppor
tunity to do, we may conclude our Lord would
have said —
•But while the servants of the householder
slept —
the words actually used may therefore be reckoned
a periphrasis for night, under cover of which the
enemy put his mischievous design into execution,
without detection.
In illustration hereof we suppose such an one as
Simon Magus* in Samaria, when he presented him
self to Philip for baptism, confessing his sins, and
professing belief in Jesus, to have been a tare in
that field.
Now Philip used all the means in his power for
testing Simon's sincerity, and is in nowise blamed
for having received Simon into the company of
belieATers in Jesus by baptism, upon his oavii pro-
* Acts viii. 9-13

328
fession, yet Simon Avas not thereby " delivered
from the poAver of darkness* and translated into
the kmgdom of God's dear Son." He was even
then ruled! by "the spirit that worketh in the
children of disobedience."
Again, much uncertainty besets the question,
what weed is meant by the tare. Some recent
naturalists, however, who have had special oppor
tunities of acquainting themselves with the botany
of Syria say, that there is a wild wheat plant, of
Avhich the good is only a cultivated variety.
If this be the case, the reason of the resemblance
will be at once evident. This use of " the tare"
then to represent the unconverted, as contrasted
with them that in an honest and good heart are
turned unto God in Christ, is analogous to the use
made by Isaiah! of the wild vine for the same
purpose, and by St. Paul of the wild olive — the
fruitful vine, and the fruitful olive being each only
a cultivated variety of the same genus of plant.
It may now be readily imagined hoAV upon the
blade of wheat springing up and making show of a
bud, that of the tare did the like.
Again, upon the master forbidding his servants
to "go," as they proposed, "and gather up the
tares, lest they should also root up the wheat Avith
them" — it is to be observed that the tare is not
intended to include every kind of weed in the
wheat-fields of Syria, nor yet the professor answer
ing to the tare every kind of unreneAved person in
* Col. i. 13. f Ephes. ii. 2.
X Isa. v. 1, 2; Rom. xi. 17.

329
the Lord's congregation during this age in the
kingdom of heaven.
Just as there are in a wheat-field certain Aveeds,
so easily distinguishable from the wheat-plant, that
to the ordinary labourers may be entrusted, at the
right season, Avith advantage to the crop — yea, for
the very protection of the crop — the task of rooting
them up, such as thistles, nettles, docks, and so
forth — thus, too, avowed schismatics and heretics
on rejection of the third rebuke* are to be excom
municated or excluded from the congregation until
they shall repent.
For thus we find St. Paul instructing Titus! and
Timothy. Also in the xixth of the Acts at ver. 9 we
find him " departing and separating his disciples
from divers that were hardened, and believed not,
but spake evil before the multitude of that way " — ¦
the way of justification for the penitent sinner
before God through faith only in the merits of
Jesus." What class then of unrenewed members of the
congregation may be taken to be represented by
" the tares " ?
Those, we Avould reply, who receive all the
doctrines of the Gospel according to the Apostle's
Creed — being "hearers! only, not doers;" who
are not, as little children,§ teachable, and careful
to lay up in their hearts all Christ's precepts with-
* Matt, xviii. 15-18.
f Titus iii. 10, 11 ; 2 Tim. ii. 16-18 ; and 1 Tim. i. 19, 20.
+ James i. 23. § Matt, xviii. 3, 4.

330
out exception ; that they may " take His yoke *
upon them, and learn of Him."
For they that are "of an honest! and good
heart " in their profession of "the true religion"
do all this.
Nevertheless (owing to the divisions of Christians,
who hold the fundamentals of the Christian faith,
into divers sects, and the heaping unto themselves
of teachers) there are many truly converted per
sons on the one hand, who indolently remain but
as babes hi Christ, not caring to acquaint themselves
with those doctrines whereby they should seek of
God grace to keep Christ's precepts more and
more: While on the other hand there are unconverted
professors in every congregation, who in regard to
practice of morality equal in outward respects
those indolent children of the kingdom ; so that,
without the power of discerning hearts (which is
not vouchsafed to Christ's faithful ministers) such
unconverted professors of Christ's holy Gospel
could no more be distinguished from the babes
in Christ, than tares from wheat.
The final severance therefore of them, that,
(throughout their time for probation by con
tinuance in the Church on earth,) have contented
themselves with the merest milk, as babes in
Christ, from them who, while professing to receive
the doctrines of Christ's Gospel, have not used
them in anywise for attainment of grace to keep
* Matt. xi. 29. t Like viii. 15.

331
Christ's precepts, but have to the end of their pro
bation remained as tares in the midst of the wheat,
is, as the Lord tells us, to be entrusted to a higher
description of labourers called " the reapers."
To these shall be given the order, "Gather ye
together first the tares and bind them in bundles
to burn them : but gather the wheat into My
barn." The parable here seems to describe the state of
the harvest at the end of the time of probation for
the Lord's flock :
But in the interim generation follows on genera
tion, with its wheat and tares ; which, it is to be
understood, are separated* by the reapers, ere
removal out of this life, and carried in their spirits
either to the place of torment or to Paradise : as
is further to be gathered from what our Lord saith
was done to the spirit of Lazarus! upon death, as
also to that of the rich man.
If now this parable describes the kingdom of
heaven in which we are, and that this momentous
separation of our spirits is taking place all around
us and awaits ourselves immediately upon death,
of what unspeakable moment ought it to be
deemed by us "to know! that we are of the
truth " and how to " assure our hearts before
God." Let us now pass in the second place to the ex
planation of this parable by our Lord Himself.
When Jesus had sent the multitudes away and
* Ps. i. 5 ; Matt. iii. 12 ; Rev. iii. 3, xvi. 15.
f Luke xvi. 22, 23. X l Jolm &¦ 19-

332
gone into the house AAThere He lodged, His disciples
came unto Him saying, " Declare unto us the
parable of the tares of the field.
"He answered and said unto them, He that
soweth the good seed is the Son of Man. The
field is the world. The good seed are the children
of the Kingdom, but the tares are the children of
the Wicked One.
" The enemy that sowed them is the devil, the
harvest is the end of the Avorld, and the reapers
are the angels.
"As therefore the tares are gathered and burned
in the fire ; so shall it be in the end of the world.
" The Son of Man shall send forth His angels,
and they shall gather out of His kingdom all
things that offend, and them which do iniquity.
" And shall cast them into a furnace of fire ; there
shall be Aveeping and gnashing of teeth.
" Then shall the righteous shine forth as the sun
in the kingdom of their Father.
" Who hath ears to hear, let him hear ! "
Although the parables to Avhich our Lord has
appended His authentic explanation are generally
intelligible in their bearing on God's dealing with
men's souls in the kingdom of heaven; yet in some,
as in this, there is an unavoidable obscurity owing
to the mysteriousness of the subject treated of; or,
to the suppression of intervening details prepara
tory to the final scene, which is alone expressly
described. God's dealing in the kingdom of heaven, as also
the Son of Man's dealing, Avith "the children of

333
the kingdom," called in this day's Epistle, " God's
elect," passes beyond the limits of our finite minds,
and therefore needs to be Avith child- like teach
ableness received by faith, as being above reason,
though not contrary to it.
That God should have elected in Christ the souls
which He should commit to the Son of Man to
recover for Him out of the fallen race of mankind
unto holiness, and that He should have " Avritten
their names* in heaven," for vindication of His
undoubted attribute of ' ' Knowing the end! of all
His Avorks from the beginning," is quite intel
ligible. But how He carries out this counsel, as Lord
alike of niind and of matter, without interference
in any instance Avith each man's freedom of Avill
and consequent moral responsibility, is a matter
Avherein Ave are required to glorify Him by implicit
reliance on Him, in the worthy persuasion that
" the Judge! °f a^ the ear*h will do right," and
at the day of judgment make it incontestably plain
to every one concerned, hoAV He has in their case
done such.
Here the Lord Jesus claims for Himself the same
knoAvledge of the elect, that His Father hath.
For " He that soAveth the good seed is the Son
of Man : the good seed are the children of the
kingdom." This testimony concerning the Father's commu
nication to Jesus of knoAvledge respecting the elect
* Luke x. 20 ; Rev. iii. 5. t Acts xv. 18.
X Gen. xviii. 25.

334
that were given Him, from the outset of their
profession, is corroborated in divers statements to
the same effect directly and indirectly in other
places of the Gospels. As for instance where the
Lord Jesus describes Himself, as going after the
lost sheep* until Pie find it ; as also searching for
the lost piece of silver till He regain it :
And again, where, upon many who had professed
faith in Him, Avithdrawing, He said to the twelve,
though they stayed, " Have not I chosen! you
twelve? yet one of you is a devil:"
And further in that discourse where He taught,
" My sheep,! hear My voice : and I know them,
and they follow Me :
" And I give unto them eternal life, and they
shall never perish — neither shall any man pluck
them out of My hand :
" My Father Which gave them Me is greater
than all: and no man is able to pluck them out
of My Father's hand :
" I and My Father are One."
The Lord Jesus Is also glorified by His Apostles
Avith the attribute of " knowing§ the hearts of all
men." And in one of His latest utterances in the book
of the Revelation of St. John, He claims this pre
rogative; saying,
" All the churches || shall know, that I am He
Which searcheth the reins and hearts, and I will
* Luke xv. 4-10. f John vi. 70, 71.
+ John x. 27-30. § Acts i. 24.
II Rev. ii. 23.

335
give to every one of you according to your
Avorks." If it be asked, Avhen doth the Lord Jesus sow
some as good seed in His field? The answer is, at
their conversion through faith in " the word* of
His grace."
In imitation whereof the devil by his agents
prompts hearers of the Gospel from a mixture of
motives, fundamentally according to carnal wisdom,
instead of God's grace, to seek enrolment in the
congregation of the Lord; by profession of the same
rule of faith, with the children of the kingdom.
Noav, upon the charitable supposition that all
alike will " in an honest and good heart" do this,
they are invited to use the doctrines of Christ's
Gospel in seeking of the Father through Jesus
grace to keep His precepts.
Hence St. Paul in this day's portion out of his
Epistle to the Colossians bids all alike, " Put on,
as the elect of God," sundry graces there mentioned,
for the sake of adorning their profession with
practice of Christ's precepts.
For we are to believe and be persuaded that
" God is no respecter! of persons" — no bestower
on His elect of opportunities for obtaining grace
above the rest of the congregation. Each one is
bid " make! his calling and election sure" unto
himself by putting on the graces, and putting in
practice the precepts of Christ from day to day.
Nor does the Father work anything in His elect
* Acts xx. 32. t Acts x. 34, 35.
X 2 Pet. i. 10.

336
during their probation in this life, which should
debar Him, by reason of His own unchangeable
ness, from dealing Avith them " according* to His
good pleasure," if they should leave! off to behave
themselves wisely and to do right."
For regeneration is of no avail without renewal
— and renewal is day! Dy ^ay.
But their Shepherd — the Lord Jesus— so leads
them on the Father's behalf, that their utmost
attention, as also that of His ministers in authority
over them, Avho act on His behalf, is indispensable
to their final shining forth in the kingdom of their
Father; for they shall not be saved othenvise than
through . the diligent use of their own and their
ministers' endeavours.
We may suppose therefore that some souls,
which might otherwise have been saved, have had
for the occasion of their fall§ from grace, some
rooting of them up by a minister; which must be
at the day of judgment a grief unto him, when he
gives account 1 1 thereof, if he himself be saved.
The Church of. Christ is in the world, and has
for its field the world — but it Avill not be com
mensurate Avith its field, until the age to come in
the kingdom of heaven.
There are also in this present age within every
congregation " many that offend," who are not, like
* Matt. xi. 25 ; Luke ii. 14.
t Ezek. xviii. 24; Matt. xx. 10-15.
X 2 Cor. iv. 16. See too the Collect for Christmas Day.
§ 1 Cor. viii. 9-11, and 2 Cor. ii. 5-8.
II Heb. xiii. 17.

337
the tares indistinguishable from the children of God ;
but readily discernible, and on that account
assumed to be cast out by the rulers of the Church
in this life ; (as they assuredly are, where apostolic
discipline continues in force.) On this account, it
may be, the tares alone are spoken of, as remaining
in the congregation of the Lord on earth, when the
angels are sent to sever them from the children of
the Kingdom.
On the supposition then that this office is un
interruptedly carried on by the duly commissioned
angels in these intermediate generations, our Lord
in this explanation of His parable passes on to the
time when the number of the children of the
Kingdom shall have been consummated.
But inasmuch as we gather from Scripture that
there shall be elect of God in the age to come, as
also have been in the ages heretofore ; and further
observe, that the field to be sown Avill not be com
mensurate with the world until " the age to come "
Avhen " the knowledge* of the Lord shall cover
the earth as the waters cover the sea :"
and further that Satan, though in that age to be
cast with angels into the bottomless! pit and bound
there for a thousand years, shall yet again be let
loose, whereupon tares shall be again mingled with
the children of the Kingdom in that day:
it seems preferable to conclude that the Lord in
this parable describes the dealings of His Father
with men's souls throughout all time until the
mystery of God be finished.
* Num. xiv. 21 ; Is. xi. 9. t Rev. xx.
22

338
According to this view it is to be observed that
in the xxvth of Matthew, where the Lord Jesus
describes the close of the last judgment at the
very end of the Millennium, the nations which
had been on the earth immediately before its being
burnt up, are seen to have been divided into two
bands, the one on His right, the other on His left.
This, it is to be assumed, was arranged by His
angels :
Wherefore a time is to be here seen, wherein
gathering of the tares first and setting them apart
for burning to an extent commensurate with the
whole earth, will be realised.
After which " the righteous shall shine forth as
the sun," without spots* or blemishes in their midst
" in the kingdom of their Father" for evermore.
In conclusion then, seeing that the Father and
* Jude v. 12.
The expression " Then shall the righteous shine forth in
the kingdom of their Father," namely when the angels shall
have gathered out of Christ's kingdom, " all things that
offend and them th#t do iniquity," implies that divisions and
schisms are hindrances to the bright effulgence of the Church's
light in this dark world ; and are consequently to be zealously
avoided by them that would have the inhabitants of the
earth, "worship God, and report that God is of a truth in
His people." — 1 Cor. xiv. 25.
It is the want of charity for a girdle or bond of perfectness,
that occasions true Christians among us to make so little of
disobeying and departing from them who are over them in
the Lord, and whom they cannot charge with preaching false
doctrine. Though we are bid let our light shine before men,
we cannot by reason of our divisions. Oh ! that we therefore
considered more generally what is meant by " true religion "
— true acknowledgment of Christ's yoke.

339
the Lord Jesus know from beforehand, b}7 reason
of election, Avho are the Kingdom, but that the
children themselves may only on Scriptural grounds
reckon themseh^es such from day to day according as
they hold the faith with a good conscience in regard
to taking upon them the yoke of Christ's precepts,
and departing* from iniquity ; how important is it
that all make unto God such prayer as that provided
in the Collect prefixed : in the terms whereof let
us noAV join hi saying,
" O Lord, we beseech Thee mercifully to keep
Thy Church and Houshold in Thy true religion,
that they who do lean only on the hope of Thy
heavenly grace may evermore be defended by Thy
mighty power, through Jesus Christ our Lord.
Amen."
* 2 Tim. ii. 19.

22

ON THE EPISTLE FOR THE
SIXTH SUNDAY AFTER THE EPIPHANY.

1 John iii. 1-3.
" Behold ! what manner of love the Father hath bestowed upon
us, that we should be called the sons of God : therefore
the world knoweth us not, because it knew Him not.
" Beloved, now are we the sons of God, and it doth not yet
appear what we shall be ; but we know that, when He
shall appear, we shall be like Him ; for we shall see
Him, as He is.
" And every man that hath this hope in Him purifieth him
self, even as He is pure."
A brief survey of the verses in connection with
our text, so far4as they are included in this day's
Epistle, shall first be taken, with trust in God for
His guidance :
And, afterwards, some reflections be gathered
therefrom, by comparison of this day's portion
out of the Epistles with that out of the Gospels,
which, it is believed, the Church's ancient doctors
intended should be hereby suggested.
The beloved disciple opens this chapter with a
call upon us, as elect of God, to dwell in thought
on God's transcendent favour towards us, in certi
fying to us through baptism, that by faith in

341
Jesus we are admitted to the privileged condition
of sons.
Adding, that as the world (by which he more
especially meant the Jewish doctors of our Lord's
time) kneAV Him not, no wonder that they knew
not — that is, recognised not for sons of God — those
converts gathered by the Apostles out of their
nation unto Jesus.
These doctors had in their ancient Scriptures
the appointed means of knowing the sons of God
by the fruit of the Spirit shown forth in their
manner of life ; but although themselves boasting
of being sons of God by the covenant title thereto
granted them in their flesh at circumcision, they
ignored that further indispensable testimony
thereto, which was only to be gained of God on
asking for it day by day, through faith in His
promise concerning Christ — to wit, a measure of
the Spirit of God for their renewal.
In the second verse St. John afresh records with
adoring gratitude God's condescension toward
them that in his day abode in the Apostles' doc
trine and fellowship. " Beloved, noAV are we the
sons of God" (being for our faith* buried by the
Holy Ghost into Christ's sacrificial death, whereby
comes regeneration :) whereupon, by our praying
to the Father from out of the sacrifice of Christ
in our hearts for a measure of the Spirit of God,
comes the raising of us up in Christ to neAvness of
life, which is renewal.
So long then as we are bearing the fruits of the
* Rom. vi. 3.

342
Spirit in our lives, we have a covenant-title* to
reckon ourselves of the number of God's elect, who
shall (as God is true) attain unto the promised
inheritance. God, indeed, " knoweth! them that are His" by
His secret will known to Himself alone ; but He
requires us, to whom He hath granted in Christ by
baptism the covenant-title to be His sons, to
" examine! ourselves whether we continue in the
faith ; and prove that Christ be in us, by daily
departing from iniquity, and following after right
eousness. Here is our cause of rejoicing at the
great favour of God in making us His sons.
It is an inward joy, which those baptized persons
alone know, who heartily call upon God in Christ
from day to day for renewal.
The Avicked,§ who do not so call upon God in
remembrance of their baptismal vow, cannot respond
to St. John's invitation, that they should share his
rapture at beholding the love of the Father herein
towards us, of what sort it is !
As they themselves take no interest in calling
upon God through Christ for cleansing of heart
and renewal, they cannot appreciate evidences of
such piety perceivable in others. Consequently
they have no felloAvship with them, nor interchange
of experience.
* Rom. vi. 11. t 2 Tim. ii. 19.
J 2 Cor. xiii. 5.
§ Throughout Scripture "the wicked" are those who sin
against light and knowledge and covenant grace : being thus
distinguished from the ungodly." Ps. x. 4 ; lix. 5 ; Matt.
xvi. 4.

343
St. John then adds in this 2nd verse a further
cause for our joy as baptized persons, in this con
templation of our privileged condition of sons.
Not only, saith he, have we the fruit of the Spirit
within us for proof now hereof, (Avhereby we are
known to one another) ; but we look forward at
the coming again of the Lord Jesus to the full
vindication of our claim to be the sons of God, by
acknowledgment of that portion of our country
men, on sacramental title alone, claiming the same
hope ; who now know us not.
For Avhereas now, by reason of the comparative
affliction in which the Father appoints us provi
dentially to confess the name of Jesus, those
doctors, who rely on the sacramental title alone in
the flesh, know us not ; at the great day of our
Lord's manifestation in His glorious spiritual man
hood, we shall be to their incontestable convic
tion* manifested to be like Him : for we shall see
Him as He is !
Hereupon St. John relinquishes further thought
of the interruptions to the present joy of the sons
of God apprehended from the outer world, and
inculcates watchfulness against those to be appre
hended by us from what of the world — or, old
manhood — rankles in our own hearts; against Avhich
* That is to say, the false prophet and his followers, who
shall then be gathered to the valley of Jehoshaphat, where
the Lord Jesus will manifest Himself with His attendant
saints in the clouds of heaven, will be the veritable successors
of the doctors in St. John's time, boastfully claiming on
covenant-title alone in their flesh to be sons of God. Rev.
xix. 20.

344
we need, as sons of God, with unceasing diligence
to watch and pray.
Nor are we, as sons of God, to be only repellers
of the sinful thoughts that will from time to time
attempt to gain entertainment within us ; but to
be also followers after righteousness.
On which account St. John in the third verse
significantly wrote, " And every man that hath —
or, cherisheth — this hope in Him* — namely, Christ
Jesus— purifieth himself even as He is pure : —
that is (to use St. Paul's words on the same
subject), " purifieth! himself from all filthiness of
flesh and spirit, perfecting holiness in the fear of
God." In continuation St. John saith in verse 4, " Who
soever committeth sin,! transgresseth also law;
for sin is transgression of law."
Abundant light is thrown on this testimony of
Christ from St. John's pen by bringing into com
parison with it, that from St. Paul's on the same
subject. " The law§ of the Spirit of life in Christ Jesus
makes us free from the law of sin and death."
In other words the system of operation proper
to the Spirit of life, wherewith we are renewed
daily in Christ Jesus being one prompting us, as
* Ps. lxxviii. 7. t 2 Cor. vii. 1.
+ Verse 4. The article here shows the noun to which it is
prefixed, to be taken abstractedly in its generic sense.
Uodu) includes the mental intention and denotes a sinful
act, even if not overt. Upatrcrco is affirmed of a bodily act. See
both words contrasted with John v. 29 ; Gal, v. 17 and 21.
§ Rom. viii. 2,

345
dear children, to do out of love Avhat our Father
Avould have us, (Avhereby we " yield our* members
to Christ's Spirit within us, as instruihents of
righteousness unto God) causes Christ's new man
hood to bear rule in us, to the crucifixion! of our
old manhood, in which reigns by nature " the
law" — or, system of sin and death, with its motions
of sin in our members. Again, St. Paul had else
where written,
" Were there no law! there would be no trans
gression." Seeing then that St. John here saith that those,
who for their faith in Christ Jesus have been buried
into His sacrificial death, (and have been thereby
brought out§ with Him from under the law of
Moses,) by committing sin transgress laAv ; they
are under a law — but not one of letter. ||
Yet St. John is very careful here in insisting on
this law of the Spirit of life in Christ Jesus for
holiness, being in accordance with that standard of
righteousness revealed by God in the moral law of
the Ten Commandments ; where he saith, at ver. 7,
"Little children, let no man deceive you ! he
that doeth righteousness (as a child of God ought to
do) is righteous" — even as He — Jesus — is righteous
— Whose righteousness was proved by observance
of the law of Moses in its spirit as Avell as its letter ;
by loving God with all his heart every moment of
his life, and his neighbour as himself.
* Rom. vi. 13. t Gal. v. 24.
§ Rom. vii. 1-3.
II 2 Cor. iii. 6.

346
St. Paul's testimony, or, rather, Christ's,* by
him is, to the same effect, where he wrote —
" To 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 which are
under the law :
" To them that are without law, as without law ;
(being not without laAv to God, but under the
law to Christ) that I might gain them that are
without law."
These testimonies of St. Paul, compared with
St. John's, now under consideration, will, it is
trusted, suffice, by God's blessing, to make plain to
the sons of God, " built up on the foundation! of
the Apostles and prophets," how John is to be
understood, when saying with a fervent senten-
tiousness that makes him obscure —
" Whosoever committeth sin transgresseth also
law : for sin is transgression of law. And ye
know that He — Jesus — was manifested (in great
humility, as God's Lamb) to take away our
sins :" not only .those that were past — but the
willing purpose to commit them for the future — yea,
to save us (as His name of Jesus imports) not only
from the condemnation due to us because of sin by
nature and practice, but from the love of it.
" Whosoever abideth in Him sinneth§ not" —
* Gal. i. 11, 12. t 1 Cor. ix. 20, 21.

Ephes. ii. 20.

§ Dr. Wordsworth in loco shows the distinction to be
observed here, between the present tense diiapravei denoting
a habit ; and tffiaprev in the past, showing an act renounced.

347
that is, doth not purpose it, and look for an oppor
tunity to commit it.
While the child of God is yielding to Christ's
neAV manhood Avithin him (under the guidance of
Christ's Spirit, whereAvith he is renewed) " he
sinneth not," for in Christ's manhood within us
" there* is no sin."
"Whosoever sinneth"— that is, purposeth it
deliberately — hath a spirit so antagonistic to that
of Christ Jesus towards His Father, that he ought
thereupon, by reason of that spirit of disobedience!
within him, to be admonished — that although he
may have heretofore (as Paul testifies) " tasted
the good! word °f God, and the powers of
the world to come," " he hath not seen God,
nor known Him" — yea, hath not been effectually
called ;§ so that if he does not repent of this
" halting between|| two opinions, and doubtful
mind" — but doth continue to the end of his day
of grace thus wayward, he shall be of the number
to whom the Lord Jesus shall at the day of judg
ment say, " I never knew^f you — depart from Me,
ye that work iniquity !' ' For the Son receiATeth of
His Father and soweth** the good seed — the
children of the Kingdom — in His field ; but the
tares sown in the same are the children of the
wicked one — the devil — who soweth them therein !
What great need then have the sons of God for
watchfulness day by day !
* John xiv. 30. t Ephes. ii. 2.
X Heb. vi. 5. § Matt. xx. 4-7.
|| 1 Kings xviii. 21 ; James i. 6-8.
f Matt. vii. 23. ** Matt. xiii. 37-39.

348
Wherefore it ought not here to surprise us that
St. John so fervently wrote at verse 7,
" Little children" — that is, ye who are not head
strong but meek and lowly — having humble
thoughts concerning yourselves, because your suf
ficiency is of God's grace day by day reneAved unto
you, in Christ Jesus — " Little children! let no
man deceive you! He that doeth righteousness
is righteous — even as He is righteous. He that
committeth sin" — that is, habitually and inten
tionally — " is of the devil ; for the deAdl sinneth
from the beginning" — that is, was the first among
God's creatures to disobey* Him, and so to be a
liar! unt° Him in deed if not in word :" — and for
this purpose the Son of God was manifested, that
He might destroy — or, bring to naught — the works
of the devil."
This then He doth in those, who by becoming
the sons of God through faith in Christ and by
prayer for renewal with His Spirit, are " made free!
from sin in Christ, and become servants unto God."
For whosoever, is born of God doth not commit
sin ; for His seed§ — or, new manhood in its sacri
ficial state of the quickening human Spirit the
water and the blood — instead of departing out of
his heart (as it would were he to let Christ's word
depart 1 1 out of his heart,) remains within him
* John viii. 44.
t See remarks on this word in the discourse on the Gospel
for the Fifth Sunday in Lent.
+ Rom. vi. 22.
§ John xix. 34 ; 1 John v. 8 ; 1 Pet. i. 22, 23.
|| Deut. iv. 9 ; John xv. 4, compared with 7.

349
by reason of his retaining Christ's word Avithin
him ; and by asking, as he is bid, therein of the
Father renewal day by day with Christ's Spirit,
" he cannot* sin — that is, cannot bring himself
to do so, because he is born of God."
The verses in connection with our text having
noAv been carefully dwelt on, it remains for us to
gather some reflections therefrom, by comparison
of this day's portion out of the Gospels therewith ;
which, it is believed, that the Church's ancient
doctors intended that this comparison should
suggest to us.
Let it then be observed how St. John's call upon
them that were abiding with him in doctrine and
felloAvship, to rejoice together in the Father's love
toward them, implies, that they might be recognized
by each other, though they could no more make
themselves recognized by the worldly part of the
Church ; than the Lord Jesus could in the days of
His humiliation procure the recognition of Him
self to be the Son of God by the same world:
" which cannot! receive the Holy Ghost, because it
seeth Him not, neither knoweth Him."
It hence appears, that the children of God do,
after a spiritual manner, manifest themselves to
each other (conformably with their Master unto
His disciples,! as He did not to the world) so as to
be seen and known by their brethren; though not
having visibility —or, the power of manifesting
themselves Avhen and to whom it pleases them.
* John v. 44; viii. 43. t John xiv. 17.
+ John xiv. 9.

Again, let it be observed, that when St. John
speaks of these same sons of God knowing, upon
the testimony already stated — namely, that of the
fruits of the Spirit at the time present within them ;
that they shall at their Lord's return enter with
Him on the inheritance; this is even one with
knowing themselves to be of " the elect, that shall
obtain* it;" though not having in themselves inde-
fectibility. And again, when St. John saith at verse 7,
" Little children, let no man deceive you," he
gives them to understand, that they have in their
power means of escaping from being deceived;
though not having infallibility.
Like as Isaiah! spake of the Avay of God in the
Kingdom of Messiah being
" A way of holiness — a way on Avhich the
unclean cannot walk — Avhereas, a wayfaring man,
though a fool" in the judgment of worldly-wise
men, " shall not err therein," because, taking
the " Lord! f°r ^s refuge" even so, shall each of
the sons of God-^be he laic or be he cleric,
deacon, presbyter, bishop or pope, only be saved
from erring, as is the Avayfaring man, that Isaiah
spake of.
Moreover what is, in this matter of liability to
error, true of each child of God individually, is
similarly of the Avhole collectively; as is testified
in our Church's xixth article: yet the true Church
— " a nation§ bringing forth the fruits of the King-
* Rom. xi. 7. t Isa. xxxv. 8.
+ Ps. xiv. 6 ; Prov. xviii. 10. § Matt. xxi. 43.

351
dom of God"— all the while hath, by holding* the
Plead, been undeAdatingly upheld in Him, in Whom
alone is the Church's Visibility, Infallibility and
Indefectibility. Our Lord's earnest asseveration in this day's
Gospel, that the false Christs and false prophets,
working great signs and wonders in support of
their pretension to speak on behalf of Christ, should
" deceive the very elect," if God (displeased at
their slothfulness) would permit it, coupled Avith His
solemn exhortation of them to take notice of " Avhat
He had told them before," confirms the above
testimonies gathered from this day's portion out of
the Epistles.
In the Collect prefixed, the Church's ancient
doctors have explicitly set forth the above three
deductions therefrom, their Avords being —
" O God, Whose blessed Son was manifested
that He might destroy the Avorks of the devil" —
one of the chief whereof is to deceive the elect into
transgression — ¦" and make us the sons of God,"
which is to be done by renewal of us da)' by day
with a measure of His Spirit whereby to be mani
fested to each other, " and heirs of eternal life,"
which comes by His upholding our goings! in His
way — that we may abide in Him —
in other words, " manifested " that we might have
in His keeping within us infallibility, visibility —
or, manifestation to our brethren noAv, and in our
Father's appointed time to the world — as also
indefectibility ; after the same manner Avherein Ave
* Ephes. iv. 15, 16 ; Col. ii. 18-23.
t Jer. x. 23 ; Ps. Ii. 12 ; Isa. xxvi. 12.

352
have in Christ within us deliverance from condem
nation,* and eternal life — " Grant us Ave beseech
Thee, that having this hope" in Him,! " we may
purify ourselves, even as He is pure, that when He
shall appear again with power and great glory we
may be made like unto Him in His eternal and
glorious kingdom, Avhere with Thee, 0 Father !
and Thee, 0 Holy Ghost ! He liveth and reigneth,
e\rer one God ! world without end. Amen."
Thus this portion for the present season out of
the Epistles, wherein is commemorated the mani
festation of Christ to the Gentiles, appropriately
leads down from mention on the Fourth Sunday of
the time for the devils to be tormented in the
abyss!— and on the Fifth of the end of the age,§
in the parable of the tares — to contemplation here,
on this Sixth Sunday, of the happy entrance|| of
Christ's faithful ones on His promised inheritance
at His return in glory :
while in this day's portion out of the Gospels is
held up before us the wrath that shall, at the
coming of the Son .of Man to be seen of every eye,
overtake on this earth^f the leaders of the apos
tacy, whether among Israelites or among Gentiles ;
when, after having been blessed with the light of
the Gospel, they, that are in this day's portion
called " the tribes of the earth" — or, oecumenical**
* John v. 24; Rom. viii. 1. f Isa. xiv. 24, 25.
+ Rev. xix. 20.
§ 1 Thess. iv. 15-18 and Ps. xxxvii. 9-11.
|| Isa. Ix.; Jer. xxxi. 23-40 and xxxiii.
% Prov. xi. 31 ; Rev. xix. 20.
** Luke xxi. 26.

353
region — shall have "turned* away from the holy
commandment delivered unto them, and shall have
been turned unto fables."
With deep self-abasement, then, before God in
Christ, may Ave cry unto God, in the words of this
day's Collect —
" 0 God, Whose Blessed Son was manifested that
He might destroy the works of the devil, and make
us the sons of God, and heirs of eternal life ; Grant
us, we beseech Thee, that, having this hope, we
may purify ourselves, even as He is pure ; that
when He shall appear again Avith power and great
glory, Ave may be made like unto Him in His eter
nal and glorious kingdom ; where Avith Thee, 0
Father, and Thee, O Holy Ghost, He liveth and
reigneth, ever one God, Avorld Avithout end.
Amen."
* 2 Tim. iv. 4.

23

ON THE GOSPEL FOR THE
SIXTH SUNDAY AFTER THE EPIPHANY.

Matthew xxiv. 23-25.

" Then if any man shall say unto you, Lo ! here is Christ, or
there ; believe it not.
" For there shall arise false Christs and false prophets, and
shall shew great signs and wonders ; insomuch that if it
were possible, they shall deceive the very elect.
" Behold, I have told you before."
That part of the text, wherein the Lord Jesus
speaks of the false Christs and false prophets
by great signs and wonders deceiving, if it were
possible, the very elect," is clearly of general
applicability. Whereas, the rest of these verses, and indeed
the remainder of this portion for to-day, is specially
to be applied to the elect at that time spoken of.
Now, in the passage for to-day, out of the
Epistles, is given the true corrective of a \-ery
wide-spread misconception of the sense in which
our Lord here spoke of the elect.
It may fairly be assumed, and has been, that
what our Lord here said of the elect at a particular
time, is generally true of them.
If our Lord here affirmed that the elect at the
time spoken of shall be incapable of being deceived,
then may those Romish doctors be abided by, who

355
insist on the elect having in their corporate head
— the Pope — infallibility ; "ex necessitate rei,"
as Ultramontanes plead.
With humble supplication unto God for His
guidance, it is purposed in the present discourse to
show, Firstly, that the elect here spoken of are those,
that shall be living at a special juncture and loca
lity at close of this age in the kingdom of heaA^en.
Secondly, that the Lord Jesus doth not here
assert their infallibility.
Whence it follows, that there cannot be claimed
immunity from error for the elect of God in any
other country under any other circumstances
during this mortal life.
In conclusion, shall be shown, how the elect of
this present age, and consequently of that too
mentioned in the text, have the certainty of pre
servation from deception by Satan given them in
Christ Himself, according to the rule laid doAvn in
the portion for to-day out of the Epistles, appointed
to be compared herewith.
Firstly, that the elect spoken of in the text are
those that shall be living in a special juncture and
locahty at close of "this" age in the kmgdom of
heaven — or, in the interval between the close of
this age and the bringing in of the next*— is plain,
by considering under what circumstances the Lord
Jesus spake these words, as well as by the special
significance of some of the words themselves.
Our Lord when uttering the words of our text
* Heb. ii. 5 ; Acts iii. 19-21 ; xv. 16.
23 *

was discoursing with His disciples on the Mount
of Olives over against Jerusalem about the destruc
tion of that city with its temple.
In its former part the Lord had spoken of the
approaching destruction of that city ; which was
accomplished by the Romans about thirty-seven*
years after His own crucifixion there.
But at the place taken for the commencement of
this day's portion He appears to have broken
off from further contemplation of that speedily
approaching siege thereof to foreshadoAV the strait
to which people from out of the same nation, truly
believing in Him and elect, dAvelling too in the
Jerusalem at that time their capital, shall be
reduced. One decisive proof of the Lord's having broken
off from contemplation of the siege then at hand,
in order to dwell on one more remote, is, that He
forthwith proceeded to give the elect of that
distant day a charge the very reverse of what He
enjoined on them, that should be involved in the
siege next ensuing.
For at verse 16, He bade those which should be
in Judea, whether in the capital thereof, or in the
country parts, "flee therefrom to the mountains."
When they should see the abomination of deso
lation,! spoken of by Daniel the prophet, standing
* A.D. 70.
f The Rev. Edward Marshall observes, Daniel's words, in
ix. 27, " For the overspreading of abomination shall He make
it desolate," the word " overspreailing" means "wing." The
original is, "upon the wings," or, " over the wings" — and the

357
in the Holy Place — meaning the standards of the
Roman armies — agreeably wherewith it is recorded
that the Christians of that day took advantage of
meaning is not, " upon the battlements — or, wings of the
building," (see margin) but, upon the wings of the Cherubim
which overshadowed the mercy-seat.
Hence, our Lord saith, " in the holy place," for the Cheru
bim were there — meaning the Most Holy, as in Heb. ix. 12.
Now Antiochus Epiphanes erected the altar of Jupiter
Olympius in that place. And Josephus refers to that act as
an accomplishment of Daniel's words ; as does the author of
the First Book of Maccabees, i. 54.
But here our Lord subsequently applies the same passage
out of Daniel to the advance of the Romans against Jerusalem,
because the Roman standards were in their army preferred
before all other gods (as Havercamp judiciously notes from
Tertullian, Apol, c. xvi. 162).
What Matthew saith that our Lord quoted as " the holy,
place," St. Mark saith that our Lord varied to " standing
where it ought not," and Luke makes our Lord say, " when
ye shall see Jerusalem compassed with armies."
Those three reports of our Lord's words clear up the nature
of His warning,
That the Jews regarded the Roman standards as abomination
is shown by the fact that, in deference to their known
aversion, the Roman soldiers, quartered in Judsea, forbore to
introduce their standards into Jerusalem. (Smith's Scrip.
Diet.) Matthew's specification of this passage out of Daniel serves
to show that then finally took place the interruption of the
covenant which Messiah had confirmed with His ancient
people for the marriage-week. (Judges xiv. 17.)
The exactions of Nero's Procurator Florus had so exaspe
rated the Jews, that they broke out into open rebellion ; where
upon Cestius, the governor of Syria, advanced against
Jerusalem from Antioch, and at the Feast of Tabernacles
reached the city. On the 30th of Tisri (in October) he entered
the quarter Bezetha, but after five days' fighting, being unable

358
Cestius Gallus's withdrawal of his army from
Jerusalem, to retire out of that city and province
to Pella. Whereas, here in the text, in verse 26,
following, He charges the elect of that remoter
day on no account to go forth (meaning from the
city where " the temple" should be standing) in
expectation of seeing Christ.
Now, although Jerusalem has sustained many
sieges since its destruction by the Romans, under
Titus ; the reason which probably accounts for our
Lord's singling out of one beyond all those, is,
because at a time still forthcoming, the Jews may
once more be in possession of their own country,
as in our Saviour's time ; exercising therein a
certain measure of authority in civil and religious
matters, and may have rebuilt their temple.
Certain it is that, in the last chapter of Zecha
riah, mention is made of a siege yet to be sustained
by Jerusalem during the times of "her being
trodden down by the Gentiles" — it being admitted
on all hands that no siege of that city hitherto
recorded, agrees, in its leading features with that
predicted by Zechariah (chap, xiv.)
There is ground, therefore, for assuming that
the Jews shall be permitted to return and rebuild
their city and temple, while " the times of the
Gentiles"* are yet unfulfilled ; though, they, as a
to penetrate to the temple, he withdrew his forces, October
a.d. 66 ; being the 8th day of the month Marchesvan, just at
end of the 12th of Nero's reign.
Four years after, in August 70, Jerusalem was taken.
* Luke xxi. 24.

359
nation, may become by that symptom of national
rejuvenescence " in the flesh"* more confident than
ever, that Jesus is not the Christ, because of God's
returning favour to them (as they will conclude) on
account of their constancy in abiding by His
servant Moses— exclaiming, as in the days of Justin
Martyr, " God is unchangeable. He gave us His
law by His servant Moses, and He'll never change
it !" '
Now, it may be supposed, that under the pressure
of the expected siege predicted by Zechariah,
the Jewish rulers of that day, having (by their
heinous opposition! to God's testimonies specially
* 2 Cor. v. 16 ; 1 Tim. iii. 16 ; 1 Cor. xv. 45 ; John xii. 34.
t Scripture apparently warrants the conclusion that upon
the return of the Jews (not wholly, but of their own accord,
in such numbers as to represent the nation) to their own
country, in an unbelieving state, God shall, in compassion
to their unbelief, send them two prophets, in the spirit and
power of Elias and of John Baptist, to preach to them the
way of justification by faith in Jesus, because of the stumbling-
block thrown by Christian nations in the way of their con
version to Jesus ; by their image worship ; and because of
those Christian nations themselves being at that time averse
from preaching justification by faith alone in the merits of
Jesus, owing to the first resurrection having then taken the
most eminent saints everywhere out of the earth, leaving a
mass of formalists to represent the Christian Name, like as the
Pharisees in the Apostles' time were " the straitest" of those
representing the Jewish.
Supposing then that the two prophets shall have received at
the hands of the Jewish hierarchy in that day the treatment
predicted in Rev. xi., leaving a small band of converts to Jesus
in Jerusalem, after their ascension ; we can understand how
these "elect" from out of the Jews (being not of our suc
cession, by laying on of hands from the Apostles, for con-

360
granted them afresh ; in proof of Jesus being the
Christ) provoked God to leaA^e them exposed to
agents of Satan, Avill attempt to inspirit the dejected
citizens by encouraging " false prophets " spoken
of in the text (that shall '• work great signs and
wonders" in proof of their assertions) to give out
that Christ is even then " in the desert" — or, " in
the secret chambers" — to wit, of the temple, ready
to effect their rescue.
firmation, but from the prophets in sackcloth) shall be by the
Lord charged to remain in Jerusalem, that they may be " the
blessing of God in it," Isa. vi. 13 ; lxv. 8, for the sake of
which He will spare it from utter destruction, when the
siege predicted by Zechariah shall have come to pass. Rom.
ix. 27-29.
Again, as regards the way in which the siege may be
brought about, it seems legitimately deducible from Scripture,
that while the Jewish hierarchy shall have been persecuting
the prophets in sackcloth, " the little horn" prophesied of in
Dan. viii. 9, who, because of his being destined to rise out of one
of the four sections into which Alexander's empire was parted,
will most probably be Mahommedan, which, according to ver. 9,
shall wax great towards the South— Arabia — and towards the
East — Persia, Affghanistan, and India — and towards " the
pleasant land" — Daniel's own — who is also to be identified
with " the king of a fierce countenance," ver. 23 — shall
demand admission into Jerusalem, as the Messiah ; and that
the wicked Jewish Hierarchy will, according to our Lord's
prediction in John v. 43, "receive him" —though knowing him
to be in nowise of David's stock — merely because of his being
such a conqueror as they think will be likely to secure for
their nation the predicted ascendancy over all nations— who
" will divide the land for gain." Ps. x. ; Dan. xi. 39.
Thus will be accomplished by the Jews, " the great
apostacy;" Isa. vi. 12 ; because that of those chosen by God to
be His witnesses, that He alone is God ! Isa. xliii. 10 and 21,
whereto St. Paul refers, in 2 Thess. ii. 3, when the Jewish

361
We can thus understand hoAV " the elect" spoken
of are those which shall be living at that special
juncture at Jerusalem during this age in the king
dom of heaven — or, in the interval upon its close
— prior to the bringing in of the next age — an
elect company gathered unto Jesus, not by ministers
ordained unto that office with laying on of hands
in succession from the Apostles ; but by the Avit-
nesses in sackcloth.
Moreover this mention by our Lord of "the
desert," and " the secret chambers" must be taken
to refer to those Avhich Jews in our Lord's time
would so designate. For no other Christians, save
those in Judea will be at the time spoken of in
proximity to " the desert."
Also no Christians among the Gentiles have any
place of worship so prominent, as that its chambers
should be known to the elect of our day, as " the
secret chambers."
Nor have Christian places of worship in any
land, " secret chambers."
rulers shall receive that Mahommedan impostor to sit in their
temple for God —showing himself that he is God — in the holy
of holies ! But according to Dan. viii. 25, this impostor
"shall be broken without hand," when "tidings out of the
East and out of the North shall trouble him." Dan. xi. 43, 44.
Meanwhile, according to Dan. xi. 31, there will have been
an attack on this Mahommedan in Palestine, by the king
of the South (probably the French or Italian) in an attempt
to crush that rival in the attempt to gain " the kingdom
under the whole heaven," through the instrumentality of
the Latin Church. But he shall fail. Whereupon there
shall afterward assail him the king of the North, probably
the Russian, who will be aiming at the same universal dominion,
through the Greek Church.

362
But if it be supposed, that the Jews shall be
re-established in Jerusalem, and there rebuild their
temple, then will these words of our Lord find a
legitimate object for their application in the popular
sense; and so too, St. Paul's very similar words ;
Avho, in 2 Thess. ii. 4, speaks of "the temple of
God." Then, too, its " secret chambers" will admit of
being referred to, as the place of Christ's alleged
concealment. For in 2 Chron. xxii. 11, 12, the
King of Israel, while an infant, was once so con
cealed. But after mention of these seductive promises
held forth by Satan's wonder-workers, our Lord
still further shows the special application of His
words in this discourse to an elect company of His
ancient people at the particular time spoken of ;
Avhen saying, that these false rumours shall be
followed up by "His coming," not personally, but
with the instrumentality of an avenging host —
His words being,
" For as the lightning cometh out of the East,
and shineth even unto the West ; so shaU also the
Coming of the Son of Man be !"
For wheresoever the carcase* is, " there will the
eagles be gathered together."
By this, it is to be understood that, even as the
Roman army is on all hands allowed to have been
the instrumentality whereby the Son of Man came
* By "the carcase" is to be understood that utterly cor
rupt and demoralized Jewish community, which the soldiers
of the invader, marching under their standards of eagles, shall
like eagles swoop down upon, and, like carrion, rend.

363
to that destruction of Jerusalem next after His
OAvn death there (Avhose standards were eagles) :
so shall this future army with like standards (here
identified Avith that called by Joel* " the northern"
and by Daniel! that of " the King of the North")
be the instrumentality Avhereby the Son of Man
will come as the lightning — filling! the land from
one end to the other — to " make it desolate§ with
out inhabitant;" and then, as Avith the swoop of an
eagle on a prostrate victim, besiege and capture
Jerusalem, as described by Zechariah. ||
Here, however, the Northern's career will (as is
to be gathered from Zechariah's prophecy) be
arrested by the Lord's appearance with all His
saints (in the view of His elect alone) on the
Mount of Olives, and, possibly, at their call; whom
for that end He here in mercy to His city charges
to go not forth from it at the bidding of the agents
of Satan; that for their sakes He may spare^[ it
from utter destruction.
The remaining verses of this day's portion next
foreshadow, how (upon the Lord's training that
" \rery small remnant" of the Lord's elect souls in
the surviving half of His city, to go forth as did
the twelve at first " to turn** away ungodliness
from Jacob," and " to gather together the out
casts!! of Israel and the dispersed of Judah!!" by
* Joel ii. 20. t Dan. xi. 40-45.
X Isa. viii. 8 ; Ps. xxix. § Isa. vi. 11.
|| Zech. xiv. ; Ps. xxxiii. 16. "|[ Isa. i. 9.
** Rom. xi. 26, and Ps. lxxviii. 4-6.
ft Isa. xi. 12.
XX Although it has been above conjectured that the Jews —

364
preaching to them the Gospel in its purity, as the
Apostles preached it at the first setting up of the
Kingdom of heaven) there shall by God's appoint
ment be sent upon the earth, for the affliction of
those Churches in the West more particularly,
which have been Christian since the Apostles' days
" great signs in the Sun and Moon and Stars, and
distress of nations with perplexity" (as explained
in the discourse on the Gospel for the 2nd Sunday
in Advent) because " that Wicked* one — or, that
Transgressor — will then have been revealed among
them — " whom the Lord will consume with the
spirit of His mouth, as well through this age as
through that interval, wherein His faithful mis
sionaries from among that remnant destined to go
forth out of Jerusalem, shall bear witness to the
truth of Jesus against that Transgressor, and be
Avith unprecedented cruelty persecuted by him and
his. " Whom also the Lord shall destroy with the
brightness of His coming."
Meanwhile wonders, similar to those spoken of
in the text, as permitted by God to try the elect
or, the dispersed of Judah — will, upon opportunity being
afforded them by the Higher Powers of the Christian earth
to re-occupy their own land return in great numbers thereto ;
yet since that national movement will be purely a political
one, and not appointed by God, it may be expected that such
Jews as shall have obtained great possessions and high
rank among the Christians of the Gentiles will abide in
their possessions, together with many of their adherents and
dependents. * 2 Thess. ii. 8 ; Jer. xxiii. 19.

365
among the Joavs (because of the AAdckedness of their
rulers in having monstrously renounced their
boasted fidelity as a nation to God, by receiving a
Mahommedan conqueror) will then be similarly
permitted to try the elect among the Gentiles ;
who shall not have been counted worthy at the
first resurrection, " to escape* all those things
that shall come to pass, and to stand before the
Son of Man."
These elect shall apparently be then left in God's
mercy among the Christian Churches from out of
the Gentiles, that their multitude may not be utterly
Avithout a witness for Him, even when their doctors
shall have provoked Him " to send on them strong
delusion to believe falsehood, because of not loving
truth, when they had received it ;" and when
ministers of the new succession to be sent forth
from Jerusalem shall not have as yet come among
them. But the issue of that delusion by Satan's agents,
upon the nation's confederate! under the lawless
one — or, "false Prophet" — will be, that at his call
to a crusade, as it were, (after the wilful king shall
have been destroyed, and the northern ; and the
land of promise left desolate, Avithout inhabitant)
the kings and princes, captains and warriors, of the
* Luke xxi. 36.
f It appears probable, that this Papal transgressor with "a
mouth speaking great things," Dan. vii. 8, under the title of
" the false Prophet," Rev. xix. 20, shall be the accepted head
of a Confederation of Kingdoms in the earth, Isa. viii. 12, to
whom he shall discharge the office of supreme and final arbi
trator in all their differences.

366
confederated nations of the West, under the false
Prophet as their infallible head, shall set forth to
rebuild Jerusalem and found the capital of that
Kingdom of the Saints, which the false Prophet
shall represent himself to be destined to bring in
under Messiah.
But this counsel shall but be a snare for fulfil
ment unto them of that predicted call to "the
foAvls* of heaven unto the Supper of the great
God." For their multitude! when assembled in the
valley of Jehoshaphat, shall be rebuked by the
appearance of the Lord Himself in the clouds of
heaven ; when " the heavens! shall declare His
righteousness; for God is Judge Himself," and the
discomfited Babel-builders Avill be dispersed, while
the ' beast' or chiefs of the confederated kingdoms
and the false prophet shall be cast into the burn-
ing§ lake.
Moreover the Lord Jesus will forthwith " send
forth His angels" to gather the Hebrew- Christian
Church — His Bride— to meet Him in the land,
that He gave to Abraham to Isaac and to Jacob.
Hereupon, out of the ten|| virgins — the Churches
from among the Gentiles gathered by the Jewish
missionaries to be virgins in attendance on the
HebreAV Christian Church — the Bride — will be
wise and ready to enter in with her and have
* Rev. xix. 17. t Joel iii. 12-17; Isa. xvii. 12-14.
+ Ps. 1. 6 ; Rev. i. 7.
§ Isa. xxiv. 21-23 ; Rev. xix. 17-21.
|l Matt. xxv. 1-13.

367
their lot Avith her ; Avhile the foolish will be
excluded and left among the Gentiles— to their
great grief and loss ; yet with a merciful effect
upon those among whom they shall remain, till
their day of grace in this mortal life be closed.
This interpretation of our text and verses fol
lowing so far as they are included in this day's
Gospel will (if acknowledged to be founded on
holy Scripture) prove for Avhat reason they have
been here held to have a special application to the
elect in that day among the JeAvs.
If, hoAveATer, it be asked why the Lord should
have said to His disciples then present —
" Behold ! I have told you before !"
if He, indeed, referred to what should happen to
the belieATers taken out of their nation at a remote
generation ; our reply is, that, agreeably with
Scriptural usage, He spake of His disciples— the
elect in His own day — as representatives* for the
time being of them that inherit the promises — the
HebreAV- Christian Church— the Bride — (which by
reason of renewal Avith His Spirit, being made one
-with Him, had been betrothed in infancy; yet had,
after the destruction of Jerusalem, lost her
visibility and been driven into seclusion in the
Avilderness) shall be, at the time spoken of in our
text and thenceforward, recalled into public vieAV,
as a betrothed bride ought to be, Avhen about to
be brought, with her attendant virgins, to the
bridegroom. Let us now, in the second place, show that the
* 1 Thess. iv. 15; Rom. viii. 23.

368
Lord Jesus does not here declare the elect of that
daj', among His ancient people, to be incapable
of being deceived by Satan's wonder-Avorkers.
When our Lord saith that these false prophets
shall show great signs and wonders, so as, if
possible, " to deceive the Arery elect,"
that phrase, "if possible," does not imply that it
is impossible to do this, as Whitby very clearly
shows. In Acts xx. 16, St. Paul employs this phrase to
denote that it would be difficult for him to be at
Jerusalem by the next Pentecost, but not im
possible, for he was at it.
Likewise, in Rom. xii. 18, he used it in bidding
believers " live peaceably Avith all men" — not
meaning that it was impossible to do so, but
difficult, and, consequently, that they were to be
the more watchful unto prayer for grace wherewith
to be so in Christ's strength of heart.
Then, again, Dr. Whitby shows how our Lord
used this phrase* when praying to His Father in
Gethsemane, not thereby meaning that it was im
possible for His Father to do as He asked, for
He prefaced His petition Avith saying —
'• All things are possible unto Thee," as St.
Mark! testifies ;
and St. Luke! expresses our Lord's phrase, " if it
be possible," by the words, " if Thou be willing,"
as equivalent —
thus showing that it might happen, if God would
permit. * Matt. xxvi. 39. t Mark xiv. 36.
X Luke xxii. 42.

369
Now the sense Avhich this phrase bears elsewhere
in Scripture it must bear in our text.
Consequently, the elect may be deceived by
those signs, if God permit; and they are, on account
of that liability, to pray the more constantly to
God to save them in Christ from that danger —
" calling upon Him day* and night !"
Moreover, our Lord's charge to the elect of that
day more particularly spoken of in the text, to
heed "what He had told them before," is itself
an evidence of their liability to be deceived; for,
otherwise, He would by that charge have in effect
only said —
It is not possible for you to be deceived ; never
theless, give your earnest attention to what I have
now told you before !
whereas His charge was to be heeded as the pre
scribed remedy for that deception, which might
otherwise overreach "them.
Indeed, in Dan. xi. 35, it is expressly predicted
that " some of them that have understanding — that
is, of the elect — shall be deceived" — not indeed for
their final fall from the eternal inheritance, but for
their temporary declension — " to try them, and to
purge, and to make them white, even to the time
of the end."
For a like reason, we believe, that many elect
of this present succession from the Apostles, Avho
may be alive at the time of the first resurrection,
by Avaxing cold in love, because of " the abounding
iniquity! — or, of the lawlessness" — will not be of
* Luke xviii. 7. f Matt. xxiv. 12 ; 2 Thess. ii. 8-10.
24

370
the number described as " crying unto God day
and night" — that is, praying to God habitually,
either in a stated or an ejaculatory way — having
" God in all their thoughts ;"* and, consequently,
will not " be counted! worthy to escape all those
things that shall come to pass" after the first
resurrection; yet shall not therefore perish, but be
left to be, as Daniel saith, "tried, and made
white," in the tribulation overtaking them ; in the
midst whereof "they shall pour! ou* a prayer"
unto God, and be saved.
So too, we believe, that, subsequently, when the
sign of the Son of man (which is the Son of man§
Himself) shall be seen in heaATen by men of every
eye, or men of all conditions || there assembled, and
not by believers alone ;
"Then"— to wit, by-and-by, shall He "send
forth His angels" to bring His Hebrew-Christian
Church and nation into His land, as His Bride.
But of the ten Virgins (which doubtless are
Churches consisting of elect souls) five will be
foolish; that is,«be so far temporarily deceived
as to forfeit their share in the inheritance with
Israel on earth during the Millennium (which
they, though Gentiles, should have otherwise en
tered on) ; and shall, during the rest of their
mortal hfe, be left to "recover^]" themselves out
of the snare of the devil" among the Churches of
the Gentiles.
* Ps. x. 4. f Luke xxi. 36.
J Isa. xxvi. 16.
§ Compare Matt. xxiv. 30 with Luke xxi. 27.
|| Isa. xl. 5 ; Joel ii. 28. f 2 Tim. ii. 26.

371
It, hence, is plain that since the phrase, " if it be
possible," does not imply that the elect of the
crisis mentioned in this text are beyond the possi
bility of being deceived, while the exhortation —
" Behold, I have told you before," imphes that
they shall, unless they heed that warning —
Neither then may it be hence gathered that the
elect of antecedent generations are in themselves
secure from doctrinal error.
To substantiate this conclusion was the portion
for to-day out of the Epistles appointed to be com
pared with this out of the Gospel ; and, further,
that the way might be apparent in which the elect
of the day, spoken of in our text, are to find
exemption from being deceived into departure
from the rule of faith: to wit, in the same way
that we of antecedent generations, since the
Apostles' days, are to be so.
For our security against being deceived to our
final ruin is laid up in Christ, because of His
having been " manifested to destroy the works of
the devil," whereof deceiving of the saints is one.
The notion that the elect have within themselves
individually or collectively infallibility is an
obvious way for entrapping into false security
those, that by their visible communion with Christ
may Scripturally reckon* themselves of that
number; thereby leading them to withdraw from
direct personal communion with Christ — the Head
—in spirit (so as to "cease! from Him"), thereby
ensuring their subversion by Satan.
# Rom. vi. 11. t Gal. vi. 4.

372
In conclusion, then, as regards this purpose of
the Church's ancient doctors in appointing that
portion for to-day out of the Epistles to be com
pared with this out of the Gospels, let it be observed
hoAV the elect of this present succession from the
Apostles, as well as that specially referred to, have
the certainty of preservation from being deceived
into departure from the Gospel in Christ Himself.
Believers have His word as Avell in the Old
Testament as in the New for their guide, alike
under ordinary circumstances, and the extra
ordinary ones, occasioned by God's permission of
Satan to send agents working miracles in support
of false doctrine.
The rule laid down in Deut. xiii. 1, 2, might by
itself scarcely suffice for a guide in dealing with
such agents of imposture as are mentioned in the
text. For that statute directs the rulers of Israel
how to deal with wonder-workers avowedly calling
believers in the true God away from Him after
idols. Whereas these agents of Satan in the text will
pretend to be authentic guides to Christ, so that
there will be no other means left of distinguishing
between those that boast themselves* ministers of
Christ, that they may lie unto one the more guile
fully in that sacred Name, than by detecting the
difference between their doctrine or manner of life
and Christ's, as recorded in His New Testament.
Only let believers abide patiently Avith Christ
in use of these sure testimonies, and then, as we
* 2 Cor. xi. 12-15 ; 1 Kings xiii. 18.

373
are reminded in this day's Epistle, Ave shall have
Christ Himself, in His offices of our Propitiation
and Advocate, preserving us from fatal following of
error. For " He was manifested to take aAvay our
sins," and, further, " to destroy the works of the
devil." But St. John, in this day's Epistle, solemnly
warns us that we have fellowship with God in
Christ through sanctification alone by the Holy
Ghost, according to the Saviour's rule of being pure,
or of undivided* heart, in trusting to Christ's
merits for justification ; and, further, of holding,
that those alone do righteousness, who are righteous
as He is righteous — not in word only but in deed
and in truth — not only in professed love of God,
but of our brother also, for God's sake.
Of what importance then is it that we, Avho ha\Te
received the truth in the New Testament, love! i* '
Only by love of it may we knoAV that Ave have
the Spirit of Christ and are His.
Only by love of it shall we have testimony in
the conscience to our preservation from that state
of mind which predisposes man for Divinely
appointed delusion out of retributive justice, under
the influence whereof to harden ourselves in self-
chosen falsehood touching this fundamental matter
of the way for a sinner to be justified before God !
St. John particularly warns all who would cherish
daily testimony to their election of God, to beware
of backsliding through indulgence of bosom sins—
* James iv. 8. t 2 Thess. i. 8 and ii. 10.

374
those which so easily beset us* — calling it " the
commission of lawlessness;" by which name he
clearly traces its connection with the spirit of that
lawless one — that transgressor — " whose coming
will be after the coming of Satan, with all power
and signs and lying wonders," whose works the
Lord will, at His manifestation — and only then —
destroy ! when " the heavens shall declare His
righteousness" to the everlasting confusion of those,
who would establish " themselves before God in
their own."
Now, therefore, in the words of this day's Collect,
let us join in praying —
" 0 God, Whose blessed Son was manifested
that He might destroy the works of the devil, and
make us the sons of God, and heirs of eternal life ;
Grant us, we beseech Thee, that, having this hope,
we may purify ourselves, even as He is pure ; that,
when He shall appear again with power and great
glory, we may be made like unto Him in His
eternal and glorious kingdom ; where with Thee,
0 Father, and Thee, 0 Holy Ghost, He liveth and
reigneth, ever one God, world without end.
Amen."
* Heb. xii. 1.

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