God hath concluded all in

through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he Inight have mercy upon all.

33 O the depth of the riches, both of the wisdom and know. ledge of God! how unsearchable are his judgments, and his ways past finding out!

Ch.3.9, Gal 3.2.-r Or, shut them all together.-s Psalm 36.6.-t Job 11.7. Paa. 32.5-u Job 15.8. Isa. 40.13. Jer.23.19. Wisd.9.13. 1 Сот.2.16. up together. ling the Abrahamic covenant, has occasioned the unbelief and obstinate opposition of the Jews.

31. Even so have these also] In like manner the Jews are, through their infidelity, shut out of the kingdom of God

That through your mercy] But this exclusion will not be everlasting, but this will serve to open a new scene, when through farther displays of mercy to you Gentiles, they also may obtain mercy; shall be received into the kingdom of God again; and this shall take place whenever they shall consent to acknowledge the Lord Jesus, and see it their privilege to be fellow-heirs with the Gentiles of the grace of life.

As sure, therefore, as the Jews were once in the kingdom, and the Gentiles were not; as sure as the Gentiles are now in the kingdom, and the Jews are not: so surely will the Jews be brought back into that kingdom.

32. For God hath concluded them all in unbelief] Συνεκλεισε γαρ ό Θεος, God hath shut, or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law; the Jews, the written law; the Gentiles, the law written in their hearts; see chap. i. 19, 20. and ii. 14, 15. They are represented here as having been accused of their transgressions; tried at God's bar; found guilty on being tried; condemned to the death they had merited; remanded to prison, till the sovereign will, relative to their execution, should be announced; shut or locked up under the jailor Unbelief; and there, both continued in the same state, awaiting the execution of their sentence; but God, in his own compassion, moved by no merit in either party, caused a general pardon, by the Gospel, to be proclaimed to all. The Jews have refused to receive this pardon on the terms which God has proposed it; and therefore continue locked up under unbelief. The Gentiles have welcomed the offers of grace, and are delivered out of their prison. But as the offers of mercy continue to be made to all indiscriminately, the time will come, when the Jews, seeing the vast accession of the Gentile world to the kingdom of the Messiah, and the glorious privileges which they in consequence enjoy, shall also lay hold on the hope set before them, and thus become, with the Gentiles, one flock under one Shepherd and Bishop of all their souls. The same figure is used Gal. iii. 22, 23. But the Scripture hath concluded, συνεκλεισεν, locked up all under sin, that the promise by faith of Christ Jesus, might be given to them that believe. But before faith came, we were kept εφρουρουμεθα, we were guarded as in a strong hold, under the law; shut up, συγκεκλεισμένοι, locked up together unto the faith which should afterward be revealed. This is a fine and well chosen metaphor in both places, and forcibly expresses the guilty, helpless, wretched state of both Jews and Gentiles.

33. O the depth of the riches, both of the wisdom and know ledge of God! This is a very proper conclusion of the whole preceding discourse. Wisdom may here refer to the designs of God; knowledge to the means which he employs to accomplish these designs. The designs are the offspring of infinite wisdom, and therefore they are all right: the means are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the design, founded in infinite wisdom: we may rely on the due accom. plishment of the end, because the means are chosen and applied by infinite knowledge and skill.

34. For who hath known the mind of the Lord?] Who can pretend to penetrate the counsels of God? or fathom the reasons of his conduct? His designs and his counsels are like himself, infinite; and consequently, inscrutable. It is strange that, with such a scripture as this before their eyes, men should sit down, and coolly, and positively write about coun. sels and decrees of God, formed from all eternity, of which they speak with as much confidence and decision, as if they had formed a part of the council of the Most High; and had been with him in the beginning of his ways! A certain writer, after having entered into all these counsels, and drawn out his black-lined scheme of absolute and eternal reprobation, with all its causes and effects; and then his light-lined scheme of absolute and eternal ELECTION, with all its causes and effects; all deduced in the most regular and graduated order, link by link, concludes with ver. 33. O the depth of the riches, both of the wisdom and knowledge of God! How UNSEARCHABLE are his judgments, and his ways PAST FINDING OUT! But this writer forgot that he had searched out God's judgments in the one case, and found out his ways in the other; and that he had given, as a proof of the success of his researches, a complete exhibition of the whole scheme! This conduct is worthy of more than mere reprehension; and yet he who differs from such opinions, gives, in the apprehension of some, this proof of his being included in some of the links of the black list! We may rest with the conviction, that God is as merciful and good in all his ways, as He is wise and just. But, as we cannot comprehend him, neither can we his operations; it is our place, who are the objects of his infinite

unbelief, both Jews and Gentiles.

34 For who hath known the mind of the Lord 1 or who hath been his counsellor ?

35 Or, who hath first given to him, and it shall be recompensed unto him again?

36 For of him, and through him, and to him, are all things to whom be glory for ever. Amen.

Job 36.22.- Job 35.7 & 41.11.-x 1 Cor 8.6. Col. 1.16. Gal. 1.5. 1 Tim. 1.17. 2 Tim. 4.18. Heb. 13.21. 1 Pet. 5.11 2 Pet.3.19. Jude 25-y Rev 1.6-z Gr. him. mercy and kindness, to adore in silence, and to obey with alacrity and delight.

25. Or, who hath first given to him) Who can pretend to have any demands upon God? To whom is he indebted? Have either Jews or Gentiles any right to his blessings ? May not he bestow his favours as he pleases, and to whom he pleases? Does he do any injustice to the Jews in choosing the Gentiles? And was it because he was under obligation to the Gentiles, that he has chosen them in the place of the Jews 1 Let him who has any claim on God prefer it, and he shall be compensated.

But how can the CREATOR be indebted to the creature? How can the CAUSE be dependent on the effect? How can the AUTHOR of providence, and the FATHER of every good and perfect gift, be under obligation to them for whom he provides, and who are wholly dependent on his bounty ?

36. For of him, &c.] This is so far from being the case, for εξ αυτου, OF him, as the original Designer and Author; and δι' αυτου, By him, as the prime and efficient Cause; and εις αυτον, το him, as the ultimate End for the manifestation of his eternal glory and goodness, are all things in universal nature, through the whole compass of time and eternity.

The Emperor Marcus Antoninus (ἐἰς ἑαυτον, lib. iv.) has a saying very much like this of St. Paul, which it is very probable he borrowed from this Epistle to the Romans. Speaking of nature, whom he addresses as God, he says, "Ω φυσις, εκ σου παντα, εν σοι παντα, εις σε παντα; Ο, Nature! of thee are all things; In thee are all things; to thee are all things. Several of the Gentile philosophers had expressions of the same import, as may be seen in Wetstein's quotations.

To whom be glory) And let him have the praise of all his works, from the hearts and mouths of all his intelligent creatures, for ever, throughout all the generations of men. Amen, so be it; let this be established for ever!

L. The apostle considers the designs of God inscrutable: and his mode of governing the world incomprehensible. His designs, schemes, and ends, are all infinite; and consequently unfathomable. It is impossible to account for the dispensations either of his justice or mercy. He does things under both these characters which far surpass the comprehension of men. But though his dispensations are a great deep, yet they are never self-contradictory: though they far surpass our reason, yet they never contradict reason: nor are they ever opposite to those ideas which God has implanted in man of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the dispensations of his justice, than we can for the dispensations of his mercy. We can every where see ten thousand reasons why he should display his justice but scarcely can we find one reason why he should display his mercy. And yet, these displays of mercy, for which we can scarcely find a reason, are infinitely greater and more numerous than his displays of justice; for which the reasons are, in a vast variety of cases, as obvious as they are multiplied. The sacrifice of Christ is certainly an infinite reason why God should extend, as he does, his mercy to all men; but Jesus Christ is the gift of God's love: who can account for the love that gave him to redeem a fallen world! The Jews have fallen under the displeasure of Divine justice; why they should be objects of this displeasure is at once seen, in their ingratitude, disobedience, unbelief, and rebellion. But a most especial providence has watched over them, and preserved them in all their dispersions for 1700 years. Who can account for this? Again, these very persons have a most positive promise of a future deliver ance, both great and glorious. Why should this be? The Gentile world was long left without a divine revelation, while the Jews enjoyed one:-Who can account for this? The Jews are now cast out of favour, in a certain sense, and the ren. sons of it are sufficiently obvicus; and the Gentiles, without any apparent reason, are taken into favour. In all these things his judgments are unsearchable, and his ways past finding out.

II. Once more let it be remarked, that although God is every where promising, and bestowing the greatest and most ennobling privileges, together with an eternal and ineffable glory, for which we can give no reason but his own endless goodness, through the death of his Son; yet in no case does he remove those privileges, nor exclude from this glory, but where the reasons are most obvious to the meanest capacity. III. This epistle has been thought, by some, to afford proofs that God, by an eternal decree, had predestinated to eternal perdition millions of millions of human souls, before they had any existence, except in his own purpose, and for no other reason but his sovereign pleasure! But such a decree can be no more found in this book, than such a disposition in the mind of Him who is the perfection, as he is the model of wisdom, goodness, justice, mercy, and truth. May God save the reader from profaning his name, by suppositions. at once so monstrous impious, and absurd!

We should give ourselves to

God, as a liting sacrifice.

BESEECH you, therefore, brethren, by the mercies of Gingrice, holy

C

acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.

a 2 Cor 10.1.-b1 Pet. 2.5.-c Psa. 50. 13, 14. Ch.6.13, 16, 19. 1 Cor.6.13,20-d Heb. 10.30-1 Pet. 1. 14. 1 John 2.15.-f Eph. 1.18.6 4.23. Col. 1.21,22. & 3. 10-g Eph. 5.10, 17. 1 Thess. 4.3.

NOTES-The apostle having now finished the doctrinal part of this epistle, proceeds to the practical and here it may be necessary to take a view of his arguments in the preceding chapters.

The election, calling, and justification, of the believing Gentiles, and their being admitted into the kingdom and cove nant of God, and having an interest in all the privileges and honours of his children. (1.) That they have a clear and substantial title to all these he has proved in chap. i. ii. and iii. (2) That this right is set on the same footing with Abraham's title to the blessings of the covenant, he proves chapter iv. (3.) That it gives us a title to privileges and blessings as great as any the Jews could glory in, by virtue of that covenant, chap. v. 1-12. (4.) He goes still higher, and shows that our being interested in the gift and grace of God in Christ Jesus, is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that death of the body brought on them by Adam's transgression, chap. v. 1221. (5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel constitution, in relation to its obligations to holiness; and the advantages it gives for en couragement, obedience, and support, under the severest trials and persecutions, chap. vi. vii. viii. (6.) As the pretences of the Jews, that "God was bound, by express promise, to continue them as his only people for ever and that this was di rectly inconsistent with the election and calling of the Gentiles, on the condition of faith alone:" he demonstrates that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shows the true cause and reason of their rejection; and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the divine wisdom, in his various dispensations, chap. ix. x. xi. Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing; he now proceeds, after his usual manner, in his epistles and the apostolic method of preaching, to inculcate varions Christian duties: and to exhort to that temper of mind, and conduct of life, which are suitable to the profession of the Gospel, and the enjoyment of its privileges. Dr. Taylor.

Verse 1. I beseech you, therefore, brethren] This address is probably intended both for the Jews and the Gentiles; though some suppose that the Jews are addressed in the first verse; the Gentiles, in the second.

By the mercies of God) Δια των οικτιρμών του Θεου by the tender mercies, or compassions of God, God, such such as a tender fa

ther shows to his refractory children; to whom, on their humiliation, he is easily persuaded to forgive their offences. The word Οικτιρμος comes from οικτος, compassion; and that from εικω, to yield; because he that has compassionate feel ings, is easily prevailed on to do a kindness, or remit an injury. Ye present your bodies] A metaphor taken from bringing sacrifices to the altar of God. The person offering picked out the choicest of his flock, brought it to the altar, and presented it there as an atonement for his sin. They are exhorted to give themselves up in the spirit of sacrifice; to be as wholly the Lord's property as the whole burnt-offering was; no part being devoted to any other use.

A living sacrifice) In opposition to those dead sacrifices which they were in the habit of offering, while in their Jewish state: and that they should have the lusts of the flesh mortified. that they might live to God.

Holy Without spot or blemish; referring still to the sacrifice required by the law.

Acceptable unto God] Εναρεςον, the sacrifice being perfect In its kind; and the intention of the offerer being such, that both can be acceptable and well pleasing to God, who searches the heart. All these phrases are sacrificial, and show that there must be a complete surrender of the person; the body, the whole man, mind, and flesh, to be given to God and that he is to consider himself no more his own, but the entire property of his Maker.

Your reasonable service.] Nothing can be more consistent with reason, than that the work of God should glorify its Author. We are not our own; we are the property of the Lord, by the right of creation and redemption: and it would be as unreasonable as it would be wicked, not to live to his glory, in strict obedience to his will. The reasonable service, λογικήν λατρευαν, of the apostle may refer to the difference between the Jewish and Christian worship. The former religious service consisted chiefly in its sacrifices, which were δι' αλόγων, ❘

3 For, I say, h through the grace given unto me, to every man that is among you, i not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

4 Foras we have many members in one body, and all mem bers have not the saine office:

h Chap. 1.5.& 15.15. 1 Cor.3.10.8 15.10. Gal.2.9. Eph.3.2, 7, 8.-1 Prov. 25.27. Eccles.7.16. Ch.11.20.-k Gr.to sobriety.-11 Cor. 12.7, 11. Eph.4.7.-m 1 Cor. 12. 12. Eph 4.16.

of irrational creatures; i. e. the lambs, rams, kids, bulls, goats, &c. which were offered under the law. The Christian service of worship is λογικη, rational, because performed according to the true intent and meaning of the law; the heart and soul being engaged in the service. He alone lives the life of a fool and a madman, who lives the life of a sinner against God: for, in sinning against his Maker, he wrongs his own soul, loves death, and rewards evil unto himself.

2. And be not conformed to this world] By this world, αιωνι τούτῳ, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived; the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה ôlam hazzeh, this world, this peculiar state of things, is alone intended And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is, THIS present state of things, is as much opposed to the spirit of genuine Christianity, as the world that then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then; and are as unworthy of a Christian's pursuit, as they are injurious to his soul, and hateful in the sight of God. Be ye transformed] Μεταμορφουσθε, be ye metamorphosed, transfigured, appear as new persons, and with new habits; as God has given you a new form of worship, so that ye serve in the newness of the Spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. SENECA, Epist. vi. shows us the force of this word, when used in a moral sense. tio, says he, non EMENDARI me tantum, sed TRANSFIGURARI; "I perceive myself not to be amended merely, but to be transformed:" i. e. entirely renewed.

Sen

By the renewing of your mind] Let the inward change produce the outward. Where the spirit, the temper and disposition of the mind, Eph. iv. 23. is not renewed; an outward change is but of little worth, and but of short standing.

That ye may prove] Εις το δοκιμαζειν, that ye may have practical proof and experimental knowledge of the will of God; of his purpose and determination, which is good in itself; infinitely so. Acceptable, ευαρεςον, well pleasing to, and well received by every mind that is renewed and transformed.

And perfect] Τελειον, finished and complete: when the ming is renewed, and the whole life changed, then the will of God is perfectly fulfilled; for this is its grand design in reference to every human being.

These words are supposed by Schoettgeno refer entirely to the Jewish law. The Christians were trenounce this world, the Jewish state of things; to be trans ormed, by having their minds enlightened in the pure and mple Christian worship, that they might prove the grand characteristic difference between the two covenants: the latter being good, in opposition to the statutes which were not good, Ezek. xx. 25. acceptable, in opposition to those sacrifices and offerings which God would not accept, as it is written Psa. xl. 6-8. and perfect, in opposition to that system which was imperfect, and which made nothing perfect; and was only the shadow of good things to come. There are both ingenuity and probability in this view of the subject.

3. Through the grace given unto me] By the grace given, St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel; but also to rule the church of Christ. This is the meaning of the word, ἡ χαρις, in Eph. iii. 8. Unto me who am less than the least of all saints, is this grace given; is conceded this office or em ployment, immediately by God himself; That I should preach among the Gentiles the unsearchable riches of Christ.

Not to think-more highly] Μη υπερφρονειν, not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him.

But to think soberly] Αλλα φρονειν εις το σωφρονειν : the reader will perceive here a sort tof paronomasia, or play upon words; φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, &c. and σοφρονειν, from σοος, sound, and φρην, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that whatever he is, or has of good or excellence, he has it from God; and that the glory belongs to the Giver, and not to him who has received the gift.

5 So we being many, are one body in Christ, and every one members one of another.

6° Having then gifts, differing Paccording to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;

n 1 Cor. 10. 17. & 12.20,27. Eph 1.23. & 4 25-01 Cor. 12.4. 1 Pet. 4.10, 11.-p Ver. 3.-q Acts 11. 27. 1 Cor.12.10, 28 & 13.2. & 14.1, 6, 29, 31.-t Acts 13.1. Eph.4 11. Gal.6.6. 1 Tim. 5.17- Acts 15.32. 1 Cor.14.3.-t Matt. 6.1, 2, 3.-u Or, imparteth. -v Or, liberally. 2 Cor.8.2.

Measure of faith] Μετρον πιςεως. It is very likely, as Dr. Moore has conjectured, that the πισις, faith, here used, means the Christian religion; and the measure, the degree of know ledge and experience which each had received in it, and the power this gave him of being useful in the church of God.

See ver. 6.

5. So we, being many] We who are members of the church of Christ, which is considered the body of which he is the Head, have various offices assigned to us, according to the measure of grace, faith, and religious knowledge which we possess: and although each has a different office, and qualifications suitable to that office, yet all belong to the same body; and each has as much need of the help of another as that other has of his: therefore, let there be neither pride on the one hand, nor envy on the other. The same metaphor, in nearly the same words, is used in Synopsis Sohar, page 13. "As man is divided into various members and joints, united among themselves, and raised by gradations above each other, and collectively compose one body: so all created things are members orderly disposed; and altogether constitute one body. In like manner, the law, distributed into various articulations, constitues but one body." See Schoettgen.

6. Having then gifts differing, &c.] As the goodness of God with this view of our mutual subserviency and usefulness, has endowed us with different gifts and qualifications; let each apply himself to the diligent improvement of his particular office and talent: and modestly keep within the bounds of it, not exalting himself, or despising others.

Whether prophecy] That prophecy in the New Testament often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul's Epistles, see 1 Cor. xi. 4, 5. and especially 1 Cor. xiv. 3. He that prophesieth, speaketh unto men to edification, and exhortation, and to comfort. This was the proper office of a preacher; and it is to the exercise of this office that the apostle refers in the whole of the chapter, from which the above quotations are made. See also Luke i. 76. vii. 28. Acts xiv. 32. 1 Cor. xiv. 29. I think the apostle uses the term in the same sense here-Let every man who has the gift of preaching and interpreting the Scriptures, do it in proportion to the grace and light he has received from God; and in no case arrogate to himself knowledge which he has not received: let him not esteem himself more highly on account of this gift, or affect to be wise above what is written; or in dulge himself in fanciful interpretations of the word of God. Dr. Taylor observes, that the measure of faith, ver. 3. and the proportion of faith, ver. 6. seem not to relate to the degree of any gift considered in itself, but rather in the relation and proportion which it bore to the gifts of others. For it is plain that he is here exhorting every man to keep soberly within his own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts that were be stowed upon them: and every one might be forward to magnify his own, to the disparagement of others. Therefore the apostle advises them to keep each within his proper sphere; to know and observe the just measures and proportion of the gift intrusted to him, not to gratify his pride, but to edify the church.

The Αναλογια της πιςεως, which we here translate the proportion of faith, and which some render the analogy of faith, has been understood to mean, the general and consistent plan or scheme of doctrines delivered in the Scriptures; where every thing bears its true relation and proportion to another. Thus the death of Christ is commensurate, in its merits, to the evils produced by the fall of Adam. The doctrine of justification by faith, bears the strictest analogy, or proportion, to the grace of Christ, and the helpless, guilty, condemned state of man. Whereas, the doctrine of justification by WORKS, is out of all analogy to the demerit of sin, the perfection of the law, the holiness of God, and the miserable, helpless state of man. This may be a good general view of the subject; but when we come to inquire what those mean by the analogy of faith, who are most frequent in the use of the term, we shall find that it means neither more nor less than their own creed; and, though they tell you that their doctrines are to be examined by the Scriptures, yet they give you roundly to know, that you are to understand these Scriptures in precisely the same way as they have interpreted them. "To the law and to the testimony," says Dr. Campbell, "is the common cry: only every one, the better to secure the decision on the side

to offices in the church.

8 O he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence: he that showeth mercy, with cheerfulness.

9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;

w Acts 20.29. 1 Tim.5.17. Hebrews 13.7, 24. 1 Pet. 5.2-x 2 Cor. 9.7-yl Tim. 1.5. 1 Pet. 1. 22.-z Psalm 34. 14. & 36. 4. & 97. 10. Amos 5, 15-a Hebrews 13. 1. 1 Pet. 1.22. & 2.17. & 3.8. 2 Pet. 1.7.-b Or, in the love of the brethren.-e Phil. 2. 3 1 Pet. 5.5.

he has espoused, would have you previously resolve to put no sense whatever on the law and the testimony, but what his favourite doctor will admit. Thus they run on in a shuffling, circular sort of argument, which, though they studiously avoid exposing, is, when dragged into the open light, neither more nor less than this: 'You are to try our doctrine by the Scriptures only; but then you are to be very careful that you ex. plain the Scripture solely by our doctrine. A wonderful plan of trial, which begins with giving judgment, and ends with examining the proof, wherein the whole skill and ingenuity of the judges are to be exerted in wresting the evidence, so as to give it the appearance of supporting the sentence pronounced beforehand." See Dr. Campbell's Dissertations on the Gospels, Diss. iv. sect. 14. vol. i. page 146. 8vo. edit. where several other sensible reinarks may be found.

7. Or ministry) Διακονια simply means the office of a dea. con; and what this office was, see in the note on Acts vi. 4. where the subject is largely discussed.

Or he that teacheth] The teacher, Διδασκαλος, was a person whose office it was to instruct others, whether by catechising, or simply explaining the grand truths of Christianity.

8. Or he that exhorteth] Ὁ παρακαλῶν, The person who admonished, and reprehended the unruly or disorderly; and who supported the weak, and comforted the penitents, and those who were under heaviness through manifold temptations.

He that giveth] He who distributeth the alms of the church, with simplicity; being influenced by no partiality, but divi ding to each according to the necessity of his case.

He that ruleth] Ὁ προϊςαμενος, he that presides over a particular business; but as the verb προϊςαμαι, also signifies to defend, or patronise, it is probably used here to signify receiving and providing for strangers; and especially the persecuted, who were obliged to leave their own homes, and were destitute, afflicted, and tormented. It might also imply the persons whose business it was to receive and entertain the apostolical teachers who travelled from place to place, establishing and confirming the churches. In this sense, the word προστατις is applied to Phebe, chap. xvi. 2. She hath been a SUCCOURER of many, and of myself also. The apostle directs that this office should be executed with diligence; that such destitute persons should have their necessities as promptly and as amply supplied as possible.

He that showeth mercy] Let the person who is called to perform any act of compassion or mercy to the wretched, do it, not grudgingly, nor of necessity, but from a spirit of pure benevolence and sympathy. The poor are often both wicked and worthless; and if those who are called to minister to them as stewards, overseers, &c. do not take care, they will get their hearts hardened with the frequent proofs they will have of deception, lying, idleness, &c. And on this account it is that so many of those who have been called to minister to the poor in parishes, work-honses, and religious societies, when they come to relinquish their employment, find that many of their moral feelings have been considerably blunted; and perhaps the only reward they get for their services, is the character of being hard-hearted. If, whatever is done in this way, be not done unto the Lord, it can never be done with cheerfulness.

9. Let love be without dissimulation] Η αγαπη ανυποκριτος Have no hypocritical love; let not your love wear a mask: make no empty professions. Love God and your neighbour; and by obedience to the one, and acts of benevolence to the other, show that your love is sincere.

Abhor that which is evil] Αποςυγούντες το πονηρον. Hate sin as you would hate that hell to which it leads. Στυγεω, signi. fles to hate, or detest with horror; the preposition ano, greatly strengthens the meaning. Στυξ, Styx, was a feigned river in hell, by which the gods were wont to swear; and if any of them falsified this oath, he was deprived of his nectar and ambrosia for a hundred years: hence the river was reputed to be hateful; and 5υγες signified to be as hateful as hell. Two MSS. read μισούντες, which signifies hating, in the lowest sense of the term. The word in the text is abundantly more expressive; and our translation is both nervous and appropriate.

Cleave to that which is good) Κολλώμενοι τω αγαθώ, σε CEMENTED, or GLUED to that which is good: so the word literally signifies. Have an unalterable attachment to whatever leads to God, and contributes to the welfare of your fellow-creatures. 10. Be kindly affectioned one to another with brotherly love.] It is difficult to give a simple translation of the original: τη φιλαδέλια εις αλληλους φιλοστοργοι The word φιλαδελφια, signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body. Hence it is emphatically termed the love of the bre. thren. When William Penn, of deservedly famous memory

11 Not slothful in business; fervent in spirit; serving the Lord;

12 d Rejoicing in hope; patient in tribulation; continuing instant in prayer;

13 Distributing to the necessity of saints; h given to hospitality.

14 Bless them which persecute you; bless, and curse not.

4 Luke 10.10. Ch.5 2. & 15.13. Phil.3.1. & 4.4. 1 Thess.5.16. Heb.3.6. 1 Pet. 4. 13e Luke 21.19. 1 Tim.6.11. Heb 10.36. & 121 James 1.4.& 5.7. 1 Pet. 2. 19, 20.Luke 18.1. Acts 2.42. & 12.5. Col.4.2. Eph.6.18. 1 Thess. 1.17.-g 1 Cor. 16.1. 2 Cor. 9.1, 12. Hebrews 6.10.& 13.16. 1 John 3. 17.-h 1 Timothy 3.2. Titus. 1.8. Heb. 13.2. 1 Pet.4.9.

made a treaty with the Indians in North America, and purhased from them a large woody tract, which, after its own na. ture and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination; and called the city from the word in the text, φιλαδελφια, PHI LADELPHIA, an appellation which it then bore with strict propriety: and still it bears the name.

The word φιλοςοργος, which we here translate kindly affectioned, from φιλος and στοργη signifies that tender and inde scribable affection, which a mother bears to her child: and which almost all creatures manifest towards their young: and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other; and delight to feel it. "Love a brother Christian with the affection of a natural brother."

In honour preferring one another] The meaning appears to be this: consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honoured, and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honoured: still it is with the secret condition in our own minds, that we be honoured more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place; and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something, it will be all clear gain." I thought, this is a queer saying; but how full of meaning and common sense! Whether the object of this good counsel was profited by it, I cannot tell; but I looked on it, and received instruction. 11. Not slothful in business] That God, who forbad work. ing on the seventh day, has, by the same authority, enjoined it on the other six days. He who neglects to labour during the week, is as culpable as he is who works on the Sabbath. An idle, slothful person, can never be a Christian.

Fervent in spirit) Τῳ πνευματι ζεοντες: do nothing at any time, but what is to the glory of God, and do every thing as unto him; and in every thing let your hearts be engaged. Be always in earnest, and let your heart ever accompany your hand. Serving the Lord] Ever considering that his eye is upon you, and that you are accountable to him for all that you do; and that you should do every thing so as to please him. In order to this, there must be simplicity in the INTENTION; and purity in the AFFECTIONS.

Instead of τω Κυρίω δουλευοντες, serving the Lord, several MSS. as DFG. 'and many editions, have τω καιρῳ δουλευοντες, serving the time, embracing the opportunity. This reading Griesbach has received into the text; and most critics contend for its authenticity. Except the Codex Claromontanus, the Codex Augiensis, and the Codex Boernerianus, the first a MS. of the 7th or 8th century; the others of the 9th or 10th, marked in Griesbach by the letters DFG. all the other MSS. of this epistle have Κυριῳ, the Lord; a reading in which all the Versions concur. Καίρω, the time, is not found in the two original editions; that of Complutum, in 1514, which is the first edition of the Greek Testament ever printed; and that of Erasmus, in 1516, which is the first edition published; the former having been suppressed for several years, after it was finished at the press. As in the ancient MSS. the word Κυριῳ is written contractedly ΚΩ some appear to have read it καιρώ, instead of Κυριων but I confess I do not see sufficient reason, after all that the critics have said, to depart from the common reading.

12. Rejoicing in hope] Of that glory of God, that to each faithful follower of Christ shall shortly be revealed.

Patient in tribulation] Remembering that what you suffer as Christians, you suffer for Christ's sake: and it is to his honour, and the honour of your Christian profession, that you suffer it with an even mind.

Continuing instant in prayer] Προσκαρτερούντες, making the most fervent and intense application to the throne of grace, for the light and power of the Holy Spirit; without which you can neither abhor evil, do good, love the brethren, entertain a comfortable hope, nor bear up patiently under the tribulations and ills of life.

13. Distributing to the necessity of saints] Relieve your poor brethren, according to the power which God has given you. Do good unto all men, but especially to them which are of the nousehold of faith. Instead of χρείαις, necessities, some

sympathy, &c. enjoined.

ancient MSS. have μνείαις, memorials; distributing to the memorials of the saints, which some interpret as referring to saints that were absent; as if he had said, do not forget those in other churches who have a claim on your bounty. But I really cannot see any good sense, which this various reading can make in the text; I therefore follow the common reading. Given to hospitality] Την φιλοξενιαν διωκοντες, pursuing hospitality, or the duty of entertaining strangers. A very necessary virtue in ancient times, when houses of public ac commodation were exceedingly scarce. This exhortation might have for its object the apostles, who were all itinerants; and, in many cases, the Christians flying before the face of perse. cution. This virtue is highly becoming in all Christians, and especially in all Christian ministers, who have the means of relieving a brother in distress, or of succouring the poor wherever he may find them. But providing for strangers in distress is the proper meaning of the term; and to be forward to do this, is the spirit of the duty.

14. Bless them which persecute you] Ευλογείτε, Give good words, or pray for them that give you bad words, καταρασθε, who make dire imprecations against you. Bless them, pray for them, and on no account curse them, whatever the provocation may be. Have the loving, forgiving mind that was in your Lord.

15. Rejoice with them that do rejoice] Take a lively interest in the prosperity of others. Let it be a matter of rejoicing to you when you hear of the health, prosperity, or happiness of any brother.

Weep with them that weep] Labour after a compassionate or sympathizing mind. Let your heart feel for the distressed: enter into their sorrows, and bear a part of their burthens. It is a fact, attested by universal experience, that by sympathy a man may receive into his own affectionate feelings, a measure of the distress of his friend; and that his friend does find himself relieved in the same proportion as the other has entered into his griefs. "But how do you account for this?" I do not account for it at all; it depends upon certain laws of nature, the principles of which have not been, as yet, duly developed.

16. Be of the same mind) Live in a state of continual har mony and concord, and pray for the same good for all, which you desire for yourselves.

Mind not high things] Be not ambitious; affect nothing above your station; do not court the rich, nor the powerful; do not pass by the poor man, to pay your court to the great man; do not affect titles or wordly distinctions; much less sacrifice your conscience for them. The attachment to high things and high men, is the vice of little shallow minds. However, it argues one important fact, that such persons are conscious that they are of no worth and of no consequence in THEMSELVES; and they seek to render themselves observable, and to gain a little credit by their endeavours to associate themselves with men of rank and fortune; and if possible to get into honourable employments; and if this cannot be attained, they affect honourable TITLES.

But condescend to men of low estate] Be a companion of the humble, and pass through life with as little noise and show as possible. Let the poor godly man be your chief companion and learn from his humility and piety, to be humble and godly. The term συναπαγομενοι, which we translate condescend, from συν, together, and aπαγω, to lead; signifies to be led, carried, or dragged away to prison with another, and points out the state in which the primitive Christians were despised and rejected of men; and often led forth to prison and death. False or man-pleasing professors would endea. vour to escape all this disgrace and danger by getting into the favour of the great, the worldly, and the irreligious. There have not been wanting, in all ages of the church, persons, who, losing the savour of divine things from their own souls, by drinking into a worldly spirit, have endeavoured to shun the reproach of the cross, by renouncing the company of the godly, speaking evil of the way of life, and, perhaps, sitting down in the chair of the scorner with apostates like them. selves. And yet, strange to tell, these men will keep up a form of godliness! for a decent outside is often necessary to enable them to secure the ends of their ambition.

Be not wise in your own conceits] Be not puffed up with an opinion of your own consequence; for this will prove that the consequence itself is imaginary. Be not wise, παρ ἑαυτοις, by yourselves. Do not suppose that wisdom and discernment dwell alone with you. Believe that you stand in need both of help and instruction from others.

17. Recompense, &c.] Do not take notice of every little in jury you may sustain. Do not be litigious. Beware of too nice a sense of your own honour; intolerable pride is at the